■'■-'■■  ■•  "  '    ■  '•■•    '  "  -  v     '         -'       " 

THREE  LETTERS, 

^  B  0  M 

PHILEMON  TO    ONESIMUS; 

m  WHICH  THE  DOCTRINE  OF  THE 

/  TRINITY, 

IS  BEAUTIFULLY  HANDLED  ;  AND  A  VARIETY 
OF  OTHER  SUBJECTS  DWELT  ON. 

Puhli  shed  from  an  European  Author  by 

ELIJAH    CRAIG, 

"  And  this  is  Life  Eternal,  that    they  might   know  tke  only  tni© 
GOD,  and  JESUS  CHRIST,  whom  thou  had  fent." 

JOHNi    IG.    3(/  TJ- 

LEXINGTON : 
Printed  by  DANIEL  BRADFORD. 

1803. 


\  I  .  " 


\ 


THREE  LETTERS, 

f  R  0  M 

PHILEMON  TO   ONESIMUS; 

IN  WHICH  THE  DOCTRINE  OF  THK 

TRINITY, 

IS  BEAUTIFULLY  HANDLED  ;  AND  A  VARIETY 
OF  OTHER  SUBJECTS  DWELT  ON. 

Puhli  shed  from  an  European  Authcr  hy 

ELIJAH    CRAIG. 


"  And  this  is  Life  Eternal,  that    they  might   know  the  only  tnie 
GOD,  and  JESUS  CHRIST,  whom  thou  haft  fent." 


LEXINGTON: 
Printed  by  DANIEL  BRADFORD. 

1803, 


PREFACE. 

FROM  a  real  belief  that  the 
following  sheets  will  be  an  advaii-i 
tage  to  thousands  at  this  crisis,  I 
have  directed  1000  copies  to  be 
printed  ;  and  although  they  will 
cost  between  forty  &  fifty  pounds 
(including  the  paper)  yet  I  believe 
so  soon  as  the  thinking  part  of  the 
people  can  become  acquainted  with 
them,  I  shall  be  reimbursed.  I 
can  heartily  recommend  them  to 
the  perusal  of  all  those  who  have 
been  long  labouring  to  content 
themselves  on  deistical  sentiments  j^ 
and  those  especially,  who  have 
been  wavering  between  deism  and 
the  Christian  Religion.  I  can  hear-- 
tily  recommend  them  also,  to  all 
real  Christians,  and  the  teachers  of- 
the  Christian  Religion  in  particular, 


IV 


as  there  are  none  of  them,  in  my 
opinion,  but  would  profit  by  the 
reading  them  ;  and  that  it  will 
grace  the  library  of  the  greatest 
Christian  in  the  state,  and  be  a 
companion  to  his  end.  I  am  inter- 
ested in  the  sale ,  but  believe  I  should  « 
speak  the  same  thing  was  I  not. 

The  publication  contains  three 
out  of  sixteen  letters,  wrote  on  . 
different  subjects. — Some  referen- 
ces will  be  seen  in  reading  the  fol- 
Imving  pages,  to  former  letters, 
but  not  so  as  to  injure  the  sense — 
and  as  I  have  avoided  in  a  great 
measure,  harangueing  on  the  na- 
ture of  the  Trinity  and  Deity,  for 
certain  reasons,  I  have  thought 
proper  to  make  this  publication,  & 
to  annex  the  recantadon  of  the 
Baltimore  Deist. 

E.  C. 


LET    T    E    fe       L 

PHILEMON   TO     O  N  E  S  I  M  US. 


Bear  O^simus, 

YOUR  kind  favor  came  fafe  to  my  hand  :  and  I  have  now 
to  inform  you,  that  according  to  my  promife  I  waited  on 
my  dying' friend,  on  the  day  I  had  fixed. ^ — —He  is  exceedingly 
weak  ;  the  clay-tabernacle  is  fall  mouldering  down  to  its  primi- 
tive earth.  ''  J9uft  thou  art,  and  to  duft  thou  ihalt  return,"  is 
among  the  firft  leffons  taught  our  firft  parents  immediately  af- 
ter thtir  fatal  revolt  from  their  gracious  iovereign  ;  and  through 
all  fucceeding  ages  death  hath  paffedupou  all  their  natural  ofF- 
fpringbecaufe  they  all,  by  reprefentation,  and  in  their  own  pef- 
fonshave  finned. — Superbus  is  quite  fennb'e  that  in  a  few  days 
he  muft  lleep  in  the  duft,  from  whence  he  fliall  not  refcrrn,  initit 

the  Heavens  be  no  more. -O  I  may  he  lleep  in  Jefus,     O  \ 

may  that  cold  and  filent  grave  prove  a  bed  of  reft  to  his  vMiri-; 
ed,  and  emaciated  body.  May  his  precious  and  imiroffai  fouP 
be  carried  by  the  Angels  into  the  celeftial  paradife,  and  enrolled 
among  the  number  of  the  fpirits  of  juft  men  made  perfe6\. — ^ 
After  infiiiing  a  little  on  the  nature  and  prevalence  of  his  difor- 
der,  and  the  impoffibility  of  his  holding  ©ut  much  long'er,  confi- 
dering  the  debilitated  ftate  of  his  frame,  and  rapid  g!:'Owth  of  the 
difeafe  ;  he  addreffed  me  after  the   following  manner  : 

*'  My  dear  Philemon^  you  have  removed  all  my  doubts  ;  and 
*'  as  aninftrumentin  the  hand  of  a  kind  and  gracious  providence, 
*'  have  poured  day-light  into  my  darkened  and  benighted  mind, 
**  refpedling  this  important,  and  felf-interefting  queftion,  how 
**  a  man  is  to  be  juftified  in  the  light  of  an  infinitely  holy  and 
"  juft  God  ;  and    in   the   iflfue  obtain  the  end  of  his  faith,  the 

"  falvation  of  his  foul. 1  cheerfully  acq"uiefce  in,  and  cor^ 

*'  dially  embrace  this  gracious  and  benign  device  of  Heaven, 
"  in  bringing  many  fons  and  daughters  to  glory  by  the  propi- 
"  tiatory  and  vicarious  obedience  of  the  Captain  of  our  falva- 
*'  tion.  My  heart's  defire  and  prayer  to  God  is,  that  ray  fins 
**  may  be  pardoned,  my  perfon  and  fervices  accepted  upon  the 
"  fole  footing  of  the  finlefs  and  perfect  obedience,  and  nioft  ex- 


L  6  r 

**  quifite  fufferings  of  the  one  Mediator.- ^"  God  forBid  thJIt 

*'  I  fliould  glory  \n  any  thing  elfe,  fave  in  the  crofs  of  our  Lord 
''  Jefus  Chrift."  My  fole  confidence  is  in  "  Jehovah  my  righte- 
"  oufnefs  and  mv  ftrength,"  Since  I  have  Teen  the  glory  of 
"  his  perfon,  and  the  perfe6\lon  of  h's  atonement,  "  the  (hadow 
•*  of  death  is  turned  into  the  morning."  I  now  no  longer  view 
**  thelail  enemy  armed  in  all  his  horror  :  nor  the  grave,  that 
**  irkfome  dreary  place,  as  I  once  did.  I  can  triumphantly  fmg, 
^'  O  death,  where  is  thy  fting,  O  grave,  where  is  thy  vi^lory  " 
"  I  know  that  my  redeemer  liveth  :"  And  that  he  fliali  ran- 
'*  fom  me  from  the  power  of  the  grave,  and  will  redeem  me 
**  from  death. 

"  Ever  fmce  the  commencement  of  our  acquaintance,  you 
"  haveexprefTed  a  more  than  ordinary  concern  about  the  eter- 
*'  nal  intereftsof  my  foul  ;  you  have  followed  me  with  your  fa- 
*' lutary   iiftruc^tons,  and  friendly- advice,    almoft    to  the  very 

*^  brink  of  the  grave. -I  hooe,  while  this  fluttering  foul  con- 

"  tinues  in  this  clay-tabernacle  you  will  not  fupeicede  your 
'*  confbant  attendance,  nor  remit  your  ufual  diligence  in  inftru6t- 
*'  ing,  comforting,  and  ilrengthening  my  mind  in  the  good  ways 
"  of  God. — ^—Tbere  is  yet  one  article,  concerning  which  I 
*'  would  wifli. for  further  information  ;  I  mean  ChrilVs  siiprems 
*'  Deity.  You  know,  that  you  have  all  along  rather  taken  this 
*•  for  grarrted  than  dire6lly  proven  ijt^  This  1  defire,  not  tliat  I 
'^  am  in  ahy  hefitation  r-bout  the  do6lrine;  but  I  wifli  to  have 
*'  fome  obje61ions  -which  I  have  heard  raifed  againfl:  it,  anfv/er- 
"  ed  ;  and  the  truth  of  it  from  fcripture  elucidated:  and  if  my 
**  Rrength  permit,  I  will  fairly  propofe  the  objeilions,  and  I 
^^  hope  you  ry'M  be  ai^'caridid  and  ingenious,  as  to  give  a  fair 
^^  an3  an  impartial  folution," 

My  dear  friend,  you  may  believe  me,  that  I  would  think  it  my 
honor  as  well  as  my  duty,  to  be  the  happy  inftrument  of  contri- 
buting in  the  lead  degree  to  the  confinnation  of  your  faith  and 
belief  iii  this,  or  any  other  article  of  our  holy  religion  :  and  par- 
ticulariy  fuch  as  have  an  immediate  connexion  with,  and  a  par- 
ticular influence  in  the  eternal  falvation  of  our  fo'ds. 

**  Fbilemon^  I  have  often  heard  it  faid  that  the  do6lrine  of 
*^*  Chrift's  fupreme  deity,  is  rather  of  the  fpeculative  than  pracli- 
*^  eal  kind  :  And  that  it  is  fo  exceedingly  difficult  and  obfcure, 
**  that  tl>e  generality  of  men  cannot  underhand  the  terms  in 
^''  which  it  is  exprelfcd  ;  and  therefore,  that  it  would  be  farbet- 
^*»ter  not  to  intermeddle  in  it,  nor  infill  upon  it  ;  and  indeed  to 
'^acknowledge  the  truth,  tiiis  in  a  great  meafure  hindered  me 
**  from  purfuing  thib  fubje6l  with  that  carefulnefs  and  diligence 


[71 

«>*  which  I  fhould  have  done,  and  the  nature  of  the  fubje<!n:  re- 
"**  quired." 

Superbus^  I  apprehend  none  will  look  upon  this  article  of  our 
faith  to  be  a  matter  of  littleorno  confequence,  nor  applaud  thofe 
wife  and  prudent  men,  who  upon  all  occafions  induftriouily  fliift 
^  the  theme,  but  fuch,  who  are  indifferent  about  vital  religion 
and  real  godlinefs,  in  any  point  of  view  ;  And  ftiould  the  un- 
.  meaning  cavils  of  perfons  of  fuch  a  ftamp  deter  you,  or  any  one 
from  making  a  fcriptural   inquiry  into  the  conititu'tion  of  the 
Mediator,  the  Saviour,  "  by  whofe  ftripes  we  are  healed ;"  and 
:  thro'  whofe  fuffering  we  have  redemption,  even  the  forgive- 
iiefs  of  our  (inS  I  Bu^  granting  this  article  was  a  point  purely 
speculative^  if  it  be  a  divine  truth,  and  capable  of  being  proyen 
from  the  holy    Scriptures,  yoUv  and  every  one  elfe  muft  agree 
•■with  me  in  this,  that  it  ought  to  be  believed,  and  if  God  requires 
pur  aflent  even  to   a  merely  fpeculative  do6lrine,  he  has  reafon 
'for  it ;  and  in  this  cafe,  how  dare  any  be  fo  bold  and  prefumptu- 
©us  as  C(;^.tradi6l  him. — -^But  befides  this,  the  aifertion  is  not 
true  ;  the  fupreme  deity  of  Chrift  is  by  no  rajsans  a   matter  of 
mere  theory,  but  in  a  great meafurepra6tical.     Did  the  eternad 
Son  of  God  alTume  human  nature  with  a  view  to  deliver  from 
the  guilt,  and  cleanfe  from  the  pollution  of  fin  ;  and  doth  not  the 
confideration  of  this  tend  to  practice  ?  Doth  it  net  fhew  clearly 
as  in  a  glafs,  the  exceeding  evil  and  malignity  of  fin,  which  made 
fuch  a  propitiation  neceffary  ?    This  it  doth  beyond  any  other 
argument  whatever.  If  every  ovr  would  wifli  to  obtain  a  view  of 
fin  in  all  its  enormity  and  bafenefs,   you  muft  repair  to  Mount 
Calvary,  and  there  behold  the  Son  of  God  fuffering,  bleeding, 
and  dying  for  its  e^ipiation  1  And  if  everwe  would  raife  in  our 
own  fouls,  or  infufe  into  the  minds  of  our  fcllow-finners,  a  juft 
indignation  againft  this  vile  and  abominable  thing,  we  muft  look 
to  Jefus  who  endured  the  crofs,  and  defpifed  the  fliame,  to  put 
an  end  to-fm,  and  to  bring  in  an  everlafting  righteoufnefs.-r — -= 
Viewing  fin  in  this  glafs,  and  through  this  medium,  will,   you 
may  credit  me,  be  infinitely  more  efficacious  for  the  deftru6lion 
of  fin  in  our  fouls,  than   all  the  thunders  from  Sinai's  flaming 
mount ;  or  the  colledted  examples  from  thofe  who  are  reckoned 
virtuous  heathens  :  yea,  than  from  all  the  examples  of  tl.e  moQ; 
pious  and.hdy  men  recorded  in  the  divine  oracles.  What  is  the 
reafon  that  iniquity  of  every  kind  is  rearing  up  its  accurfed  fore- 
head without  a  bluih?  This  is  one  great  and  principal  reafon,  the 
denial  of  Chrift's  divinity,  and  of  confe(^ence,  his  propitiatory 
4nd  vicarious  fufferings  :  And  hence  the  main  and  mofl  efficaci- 
ous argument  for  all  manner  of  holinefs  of  life  and.converfation, 
is  loft  in  the  rubbifh  of  do^rines  little  fuperior,  and  of  as  little 


t    8    T 

value  to  anfwer  the  purpofe  of  univerfalhoIineCs,  as  heathe^i 
morality.     But, 

That  the  do(5lrine  of  Chrift's  fupreme  deity  is  not  purely  mat- 
,ter  of  theory,  but  in  a  great  meafure  pra61;ical  will  appear,  and 
in  conne6lion  with  v^hat  was  juft  now  obferved ;  that  if  there  was 
fuch  a  malignity  in  fin  that  nothing  elfe,  and  nothing  lefs,  than 
the  fufferings  of  Chrift  could  expiate  ;  it  teaches  us  alio  at  the 
fame  time,  that  if  we  do  not  lay  hold  on  this  redemption  we  are 
Joft  for  ever,  becaufeit  isimpoflible  there  flioulcTbe  any  greater. 
How  hazardous  a  venture  muft  they  run,  who  depreciate  his  glo- 
rious dignity,  and  thus  undermine  as  far  as   poflibly  they  can 
that  foundation  which  God  hath  laid  in  Zion,  for  finners  to  build 
on  fjpr  eternal  falvation  ?  How  can  they  be  fecure  of  that  life  and 
immortality  he  hath  brought  .to  light  by  the  gofpel,  while  they 
renounce  that  faith  which,  according  to  that  gofpel  is  neceflary 
to  it  ?  And  howdifmal  and  irretrievable  muft  their  difappoint- 
inentbe  at  the  laft,  when  they  come  to  appear  before  his  awful 
and  dreadful  tribunal,  if  after  all,  Chrift  iliould  prove  to  be  the 
moft  High  God,  *nd  ftiould  reje6l  them  for  rejecting  him  under 
that  chara6lernow,contrary  to  his  plain  revelation  of  it,  and  of 
its  vaft  importance  to  ourfelves?  Can  it  be  a  matter  of  pure  theo- 
ry, how  we  are ''to  be  faved?    Whether  by  the   infinite   dignity 
and  efficacy  of  the  furety,   or  by  the  *'  filthy  rags"^of  our  own 
righteoufnefs. -Let  us  fappofe  for  .once,  that  thofe  who  be- 
lieve the  divinity  of  Jefus  expected  more  from  him,and  his  righ- 
teoufnefs than  what  he  will  really  anfwer  ;  yet  ftill  they  have  a* 
much  from  him  as  they  whoexpe6ted  lefs  than  they  did.     And 
they  have  moreover  the  fame  perfonal  righteoufnefs  to  truft  in, 
as  well  as  others  have.     And  undoubtedly  it  will  be  no  blemifti 
in  their  righteoufnefs,  nor  any  bar  to  its  acceptance,  that  it  is 
overlaid  with  fo  much  humility,  as  to  make  them  own   it  to  be 
wholly  of  God,  and  utterly  renounce  all  truft  and  confidence  in 
it.  ,  But  if  it  fliould prove  at  the  great  day  of  accounts,  that  fal- 
vation becomes  ours  no  otherwife  than  through  the  infinitely  per- 
fe6l  righteoufnefs  of  the  Saviour  God  and  man  ;  what  a  dange- 
rous cafe  muft  they  be  in,  who  have  never  received  or  trufted  in 
him  as  fuch,  and  will  never  have  the  benefit  of  his  atonement  and 
fatisfa6lion  to  anfwer  for  them. — I  think  if  men  are  not  entirely 
loft  to  all  fenfe  of  religion,  and  perfectly  indifferent  with  regard 
to  the  prefent  and  future  intereft  of  their  precious  and  immortal 
fouls,  they  can  never  appear  as  advocates  for  the  non-importance 
of  this  point,  or  reckon  it  a  matter  of  mere  indifference  whether 
Chrift  the  Mediator  appear  to  therai  in  the  chara6ter  of  the  true 
God,  or  only  a  creature. 


f  9    ] 

But  further,  will  it  not  appear  that  this  point  is  hj  no  means 
a  matter  of  mere  theory,  when  we  take  into  the  account  the  re- 
ligious worfliip  that  is  paid  to  Chrift.  It  is  to  be  expe6led  that 
the  generality  of  chriftians  are  not  fo  far  loft  to  all  fenfe  of  religi- 
on as  to  reftrain  prayer  before  God.  Tofuchwhoare  habitually 
guilty  of  a  neglect  of  this  part  of  religious  worlhip,  it  will  be  a 
matter  of  no  great  moment,  whether  they  confider  the  Mediator 
to  be  God  equal  with  the  Eternal  Father,  or  a  creature  formed 
by  his  Almighty  hand.  I  fay  then  if  the  Son,  (and  I  may  add 
here;  the  Holy  Ghoft  be  God  ;  ought  they  not  to  be  honored^ 
adored,  prayed  to,  and  glorified  as  fuch  f  If  they  be  not  God^ 
ought  they  tobehonoied,  adored,  prayed  co,  and  glorified  as 
fuch  ?  if  they  be  not,  tlie  believers  of  this  do6lrine  are  in  the 
ilri(5l  fenfe  of  the  word  idolators,  becaufe  they  worlhip  an  objedl 
which  is  not  by  nature  God.  Again,  if  they  be  God,  the  oppo- 
fers  of  this  f.rtem,  and  oppugners  of  this  do6lrine  are  blaiphe- 
mer-;.  Nay  all  the  Arians^  and  thofe  of  the  Soclnians^  who  pay 
divine  honors  to  Chrift  (for  they  are  divided  on  that  point)  are 
in  a  moft  mifcirable  dilemma  upon  this  fubje^l.  If  Chrift  the  Me- 
diator be  God,  they  are  guilty  of  blafphemy  for  denying  his  di- 
vinity. If  he  be  not  God,  they  are  idolaters  for  worlliiping  a 
creature  :  And  i'''the  true  worfliip  of  God,  and  idolatry,  recog- 
ni2i;ig  him  on  the  one  hand,  and  blafpheming  on  the  other,  be 
not  pra6lical  points,  [freely  acknowledge  I  know  not  what  are. 
But  1  ihall  explain  m)i"clf  more  fully  to  yoiL  on  this  head  in  itS- 
proper  place. 

I  ihall  juft  add  here,  thzt  that  can  be  no  purely  fpeculative 
point  in  which  our  fairhisfo  much  concerned.  Is  it  a  matter  of 
no  moment  whether  our  faith  be  Fixed  on  the  Saviour  as  "  the 
true  God,  and  eternal  life,"  or  only  as  a  made  God,  or  a  mere 
creature  ?  I  maintain  that  without  a  true  faith,  there  can  be  no 
true  chriitiaR  pra6lice.  The  adveriaries  of  Chiift's  fupreme  deity 
value  themfelvcs  upon  their  high. encomiums  of  inoralit}^,  or  a 
good  life  ;  as  if  none  but  they  had.any  regard  to  it>'.  But  alas  \ 
do  they  not  inculcate  diriftian  practice,  while  they  deny  the 
chriician  faith  ?  What  to  tecure  the  fupesHruciuTe,  by  undermi-- 
ning,  and  diggi-ng  up  the  foundatio-n  !  Doth  it  notappear  evi- 
dently throughout  the  whole  of  the  New  Teftament,  that  a 
right  faith  is  as  ncceffary  to  falvation,  as  a  right  praclice  ?  Nay, 
th  \x.  without  the  former^  there  c^nnotbe  the  latter.  Or,  (if  yon 
plcafe)  in  a  large  fenfe,  pra6lice  includes  faith;  And!  prefume^ 
if  we  carefully  confult  the  fame  Scriptures  of  truth,  we  will  find 
that  the  beft  of  our  morality  is  unavaihble  without  the  merits  ot 
Jefus  Chrift  ;  and  that  the  atonement  and  iatisfa6lion  of  Jefus 
cannot  b«  of  any  fervice  to  us,  unlefs  we  have  a^  true  faith  ia 

B 


[       lO       ] 

him  ,•  and  that  we  cannot  have  a  true  faith  in  him,  unlefs  we 
bel4e\'e  him  to  be  the  true  and  Eternal  God^  as  I  ftiall  fliow  you 
afterwards. 

As  to  the  other  prejudice  you  mentioned  agatnfl;  treating  on 
this  fubje61:,  viz.  that  it  is  exceeding  difficult,  and  even  unintel- 
ligible, efpeciaily  to  the  unlearned   and  common  people. »I 

have  already  lliev/n  you,  that  the  do6lrine  is  important,  and 
fliall  endeavour  afterwards  to  fliov/  that  it  is  true  ;  and  certainly 
that  v/hich  is  important,  and  capable  of  being  proven  to  be  true, 
can  never  be  fo  difficult  as  to  be  incapable  of  being  underftood, 
it  is  very  true,  that  the  moft  learned  Vvrill  never  be  able  to  com- 
prehend the  myftery  ;  but  even  the  unlearned,  and  the  common 
people  are  capable  of  apprehendingenoughtoyield  the  obedience 
uf  faith  to  the  article:  and  indeed  the  do6lrine  of  the  trinity  is  as 
intelligible  as  the  docliine  oF  God's  omnifcience,  omniprefence^ 
eternity,  fimplicity,  and  felf-exillence.  Is  not  the  whole  nature 
of  God  iniinitely  beyond  the  grafp  of  the  mod  enlarged  capacity  ? 
And  yet  we  all  profefs  our  faith  and  belief  in  this  ever -glorious, 
and  firft  caufe.  How  fublime  and  myfterious  is  the  doctrine  I  A 
being  which  neither  made  itfelf,  nor  was  made  by  any  other  ; 
a  firll  caufe,  without  a  beginning  ;  infinite  without  extenfion  ; 
in  every  place,  yet  eircumfcribed  in  no  place  ;  eternally  and 
perpetually  exifting,  without  any  fucceffion  of  time  ;  a  prefent, 
without  paft  or  future  !  &c. 

"  Philemon^  I  would  v/ifli  to  know  what  are  the  particular  te- 
"  hets  which  the  Socinians  and  ^r/^wj- hold." — -It  would  be  a 
very  difficult  talk  Sz//'£?r3wj',to  point  out  the  various  antifcriptural 
pofitions  which  are  fcattered  here  &  there  in  their  writings  ;  and 
perhaps  it  would  be  very  unfair  to  charge  the  Socinians  in 
grofs  with  all  the  abfurd  tenets  maintained  by  fome  of  them.— . 
The  Socinians  according  to  a  very  eminent  writer*  maintains  a 
plurality  of  Gods,  (this  I  willlliew  you  afterwards)  they  under- 
mine the  authority  of  the  holy  Scripture.  They  deny  not  only 
the  imputation,  but  the  contagion  and  corruption  of  original  fin ; 
thefatisfa6lionof  Chrift  ;theeternit)  of  future  punifhments,nay 
the  certainty  of  any  future  punifliment  at  all.  They  maintain 
that  God  is  not  angry  with  men  for  their  fins  ;  and  that  Jefus 
Chrift  did  not  come  into  the  world  to  redeem  it.  They  advance 
human  reafon  above  divine  revelation  ;  and  affirm  that  nothing 
as  to  be  admitted  into  religion  as  the  objedl  of  our  belief  which 
exceeds  the  reach  of  our  underitanding.  They  teach  that  God  is 
not  infinite  in  his  eflence,  but  confined  to  the  Heavens;  that  he 
is  not  omnifcient,  but   limited  in  his  knowledge  j   particularly, 

^  Dr,  Ejdward's  prefervative  againll  Socinianifm, 


[  tl  ] 

t"hat  h~  is  ignorant  of  future  events.  They  moreover  teach  us', 
that  Godis  mutableyOr  fubje(51:  to  change  ;  that  he  has  the  fame 
paffions  that  we  have  ;  andfinally,  that  he  is  material,  or  made  up 
of  bodily  parts. — Thefe  pofitions  are-  certainly  as  abfurd  as  they 
are  impious  ;  and  as  contrary  toreafon,  as  they  are  to  revelation. 
As  for  the  Arians,  they  agree  with  tho^Sccinians  in  degrading  the 
Son  of  God  to  the  rank  of  a  creature  :  Although  they  diifer  in 
this,  that  the  former  look  upon  him  as  the  firfi:,  &  moft  excellent 
creature  the  Almighty  formed ;  whereas  the  latter  maintain  that 
he  never  exifted  prior  to  his  conception  in  the  womb  of  the  Vir-- 
gin  Mary.  Aria?js  io'm  hands  with  SceinlanSy  in  denying  the" 
infinite  merit  and  atonement  of  Jefus  ;  &  confequently  if  ever 
we  are  faved,we  muft  be  our  own  Saviour s»  rhey  are  both  unani- 
mous in  this,  that  the  death  of  Chrift  was  neither  propitiatory, 
nor  vicarious.  Arians  tell  us  that  the  Holy  Ghoft  is  the  creature 
of  the  Son,  and  fubfervient  to  him  in  the  work  of  the  creation  ; 
while  fome  of  x.\\q  So ciniaiis  ^tnyhis  perfonality  altogether  & 
look  upon  him  only  as  the  power  and  wifdom  of  God.  Arians 
look  upon  the  Holy  Ghoft  to  be  a  perfon  chief  of  the  heavenly 
Spirits,  prime  minifter  to  GodSc  Chrift  ;  and  deny  that  he  is  to 
be  woriliipped,  gloryfied,  or  prayed  to.  f  They  teach  us  that  our 
Saviour^s  eternal  generation  is  a  mere  romance,  the  contrivance 
of  fame  idle  trifling  perfon  w^ho  had  little  elfe  to  do,  but  to  in- 
vent fuch  incredible  &  abfurd  notions. — I  may  juft  add  here,  that 
it  is  even  fliocking  to  the  human  mind  to  confider  the  impious 
and  abominable  practices  of  the  ArianBisops^  when  that  fa6lion 
was  countenanced  by  the  fecular  power;  efpecially  Eusebius  of 
Nicomedia^  and  George  of  Alex&ndria»  How  was  that  excellent 
and  pious  man  i4^/6^«^j-/Mj- calumniated,  and  perfecuted  by  them: 
Banifhed  and  hunted  from  place  to  place  ;  accufed  of  the  moft 
horrid  crimes,  treafon,  murder  magic,  &c.  But  all  thefe  accu- 
fations  were  difprovenby  fach  clear  and  inconteftible  evidence, 
that  even  their  malice  and  power  made  his  innocence  &  virtue 
ihine  the  brighter  ;  particularly,  as  to  the  charge  of  murder  the 
perfon  upon  whom  it  was  pretended  to  have  been  committed  be- 
ing produced  alive  in  open  court. J  At  that  period,  and  in  main- 

t  See  the  Athanafian  Creed  analyzed  and  refuted. — Alfo  M^* 
Charles  Leflie  on  the  Socinian  controverfy.     Dial.  4. 

\  Upon  the  appearance  of  Arsenius^  (the  perfon  fnippofed  to  have 
been  murdered,  and  whofe  hand  he  had  cut  off)  Athanasiiis  addreffed 
the  court  thus ;  Gentlemen,  Arsaiius  you  iee  has  both  his  hands,  but 

"Where 


[  la  ] 

tenance  and  defence  of  that  herefy,  chriftian  blood  was  fpilt  like 
water,  by  Arians,  Heathens  and  ^ews,  aaing  in  conjunaion  ; 
Yea,  great  numbers  of  all  ages,  and  both  fexes,  were  maffacred 
and  butchered  by  them,  even  in  the  churches,  and  in  time 
of  divine  fervice.  The  Arian  perfecution  againft  the  Ortho- 
dox, was  as  bloody,  if  not  more  fo,  than  ever  any  of  the  heathen 
perfecutions  had  been. 

^  ''  CanyouinfornimeP^//^wo«,of  thecircuraftancesof^r/w/' 
^'  death  ;  I  have  often  hsard,  that  he  died  in  an  extraordinary 
^  manner."  ^ 

He  did  Superbus^  in  fuch  a  particular  and  extraordinary  fnan- 
ner  that  I  think  without  breach  of  charity,  it  may  be  affirmed, 
that  the  immediate  hand,  and  juil  judg  nent  of  God,  were  vifi-' 
ble  in  it ;  awd  that  ths  God  to  whom  ve-ngeance,  and  ( 'i  -  vindi- 
cation of  the  true  religion  belong,  did  by  the  death  o^  chis  man 
declare  his  abhurrencr  of  the  herefy.  It  was  wh-n  he  was  i.^  the 
very  height  of  his  profperity  &  greatnefs,  that   he  met  with  his 
tragical  end.     Alexander,  bifliop  of  Constantinople  received  an 
exprefs  order  from  the  emperor,  to  receive  Arius  into  communis 
on;  the  biHiop  abfolutely  refufedto  obey  the  command  ;  &  O.mt- 
ting  himfelfup  in  the  church  the  night  before,  prollratedhimfelf 
at  the  altar,  implored  Almighty  God  to  take  the  matter  into  his 
own  hand.*  1  he  next  morning  Arius  going  to   the  church  at- 
tended by  his  followers  in  great  pomp  a^'nd  triumph,  was  upon  a 
neceffity  of  nature  forced  to  turn  afide  out  of  his  way,  where  his> 
fpiritsfuddenly  Failing  him,the  fate  of  treacherousyz^J^j- became 
his  portion,  he.fell  head-long^  and  burft  afunder  in  the  midit,  and- 
immediately  expired.   His  friends  all  the  while  impatiently  ex- 
peOedhis    return  ;  and  ftaying   longer  than  they  thought  he 
fliouIJ,  fome  went  lo  call  him,  and  Eitsehiusmor^  forward  than 
the  reft,  reproachedhis  backwardnefs  and  negle^  both  of  himfelt 
and  his  friei.ds  3  but  hearing  no  anfwer,  tb.ey  went  in  and  found 

xvhere  the  third  hand  v/as  cut  off,  1  leave  my  accuCors  to  difcover 

See  Dr.  Cave's  life  of  Athauafuis. 

*  Dr.  Gave  gives  the  form  of  prayer  u fed  on  this  occifion  by  the  Bi- 
Hiop, which  was  to-the  foUovving  piirpof.--,.^  If  Lord,  thou  pernHttcit 
*'  Arius  to  communicate  to-morrow,  Tuff-r  m.^  thy  fervant  to  depart,, 
"  anddeftroynot  the  righteous  with  ihe  vv:ck:d.  '  But  if  thos  fparefl 
"  thy  church,  as  1  know  thuu  wilt,  have -efpec^  to  the  threatnings  of 
"  the  Eusehian^'\xXy,  and  .^ive  not  over  thine  ht-ritage  to  ruin  and  re-^ 
"  praach.  Take  Ariu^  our  of  the  way,  left  enterin,<  into  the  church, 
"  herefy  enter  in  with  hint  ;  and  hereafter  piety  and  impiety  be  ac- 
«  counted  both  alike."  Thus  he  prayed,  and  hcj^ven  heard  his  prayei>. 
and  hgned  »  warrant  for  the  execution. 


E    13    ] 

him  walloli^ing  in  his  own  filth  and  blood.  Nor  is  it  to  be  won- 
dered (tisone  remarks  J)  that  he  who  denied  our  Saviour  as  to 
his  divine  nature,  fliould  not  feel  a  lefs  heavy  punifhment  than 
he  who  betrayed  him  in  his  human. 

'*  Can  you  inform  me  Philemon^  of  the  lineage  and  pedigree 
*♦  of  both  thefe  herefies  V 

Yes  Super  btis^thty  may  be  both  eafily  traced  up  to  their  foun- 
tain-head and  true  original. The  bocinians  liad  theirs  from 

Photiiius^  as  he  had  it  from  Paul o{ Samof eta.  The  herefy  of  Arl- 
3/j- as  I  already  told  you  is  indeed  different  in  feme  refpe6ls,  altho' 
thev  agree  in  this,  that  they  deny  the  Son,  or  fecond  perfon  of 
the  Trinity  to  be  ecnfubftantial  with  the  Father.  CarpoctateSy 
Ebion^  Cerinthtis^  and  many  more  maintained  this  heref)-,  prior 
to  any  of  thefe  above  mentioned.  And  to  what  fe61:  did  thefe 
belong?  Why,  to  the  moft  wild,  enthufiaftical,  lewd,  and  in  all 
refpecls  diabolical  fe(Sl  of  the  Gnosticks^  who  were  the  (fifciples 
oi  Simon  Magus.  Therefore  to  trace  the  pedigree  of  thefe  here- 
fies upwards  to  their  original,  they  pafs  through  Socinus^Photi- 
nus^  and  Arius^  to  Pauloi  Samoseta  ;  from  him  to  Ebion^  Cerin- 
tbus^  Carpocrates^  &c.  and  fo  on  to  Simon  the  iorcerer  the  firft 
broacher,  and  renowned  father  of  herefy. f 
♦  Permit  me  now  Super btis^  to  propofe  a  few  arguments  in  order 
.to  the  further  eftablnhingof  your  mind  in  this  important  article 
of  our  liply  religion. And  the  firft  that  I  Hull  mention  is  ta- 
ken from  that  name  fo  often  afcribed  to  Chrift  in  Scripture,  the 
Son^  the  07tly  begotten  Son  of  God ;  and  his  being  thus  fo  called,  I 
would  conclude  that  he  is  confubftantial,  or  of  the  fame  elTence 
with  the  Father.  That  he  is  the  Son,  the  only,  the  only  begot- 
ten Son  of  God  cannot  be  denied.  He  that  believeth  on  him, 
•  (are  the  words  of  our  Saviour  himf^lf  )  is  not  condemned  ;  but 
he  that  believeth  not  is  condemned  already,  becaufe  he  believeth 
not  in  the  name  of  the  only  begotten  Son  of  God.  He  that  believ- 
eth not  the  Sony  (liall  not  fee  life.  But  thefe  are  written  that  ye 
might  believe  that  Jefus  is  the  Chrift,  the  Son  of  God,  and  that 
believing  ye  might  have  life  through  his  name.* 

From  thefe  fcriptures  we  are  taught  this  among  other  things, 
that  this  do^lrine  is  not  a  purely  fpecuiative  potiit.  Eternal  lif® 


J  Dr.  Trapp's  Sermons  on  the  Trinity. 

f  Vide  Rieron.  Zanchius  de  tribus  Eiobim,     Page  %. 

*  John  iii.  18.  v,  36.     Chap.  xx.  31. 

C 


L      14      J 

js  referred  to  our  believing  in  the  name  of  the  only  begotten  Son 
oi-  God.  Now,  they  who  believe  that  his  being  called  the  Son^ 
and  the  only  begotten  Son  of  God,  becaiife  confubft^ntial  with 
the  Father,  place  their  falvation  in  him  as  thus  co-equal  with 
him  in  all  the  effential  perfe6lions  of  deity  ;  and  that  he  in  the 
fulnefsoi  time,  affumed  the  hu'^ian  nature,  and  in  that,  obeyed, 
furTered  an,d  died  ;  put  an  end  tofm,  and  brought  in  an  everla^- 
iug  righteoufnefs,  imputable  to  all  who  believe  for  their  juftifi- 
cation.  Avians  again,  they  believe  in  his  name  for  eternal  life, 
as  foniefuper-anf^elic  creature,  the  fiift  of  the  handy-works  of  the 
Almighty.  Socinians  believe  in  him  for  eternal  life,  only  as  a 
Godly  office  ;  and  that  fo  far  from  being  eternal,  or  firft  crea- 
ted, that  be  never'  exiiled  until  his  conception  in  the  womb  of 

the  Virgin  Mary, What  an  immenfe. difference  between  the 

faith  of  thefe  believers!  Upon  what  a  different  footing  muft  they 
wear  the,  crov/n  in  glory  I 

That  Ghrirt  being  called  the  only  begotten  Sonof  God^  proves 
him  to  be  God  co-eternal,  and  co-equal  with  the  Father  in  all 
the  eflential  perfe<Slions  of  dsity,  from  the  import  and  propriety 
of  the  phrafe  Jifelf — and  from  all  thofe  places  of  Scripture  in 
Vv'hich  the  term  only  begotten  is  applied  to  him. — Hear  his  own 
v/ords  on  this  head.  "  God  fo  loved  the  world  that  he  gave  lis 
only  begotten  Son,  that  whofoev©i'believ-£th  in  him,'^&c.  Now 
if  the  term  only  begotten  Son  doth  not  imply  much  more  than 
either  the  Socinians  pretend,  or  will  admit  ;  yea,  if  it  doth  not 
imply  Godhead  in  the  ftri6lefl  and.higheft  fenfe,  then  the  argu- 
ment urged  by  our  Lord  and  his  Apoftles,  y/illbe  found  to  be  in- 
conclufive  and  vain  ;  and  God  by  thus  giving  and  fending  his 
Son,  flievved  more  love  to  him,  than  to  the  world.  I  prove  what 
I  have  juft  now  advanced  thus — if  he  v^^ho  is  called  Chriil  is  by 
the  mere  good  pleafure  of  the  Father  fo  highly  honored,  that  af- 
ter a.iliort  life  of  obedience  &  fufferinghere  on  earth,  he  is  made 
a  God^  receives  divine  honors,  not  only  from  men,  but  from  An- 
gels and  Archangels,  anduniverfal  empire  and  dominion  over 
•ill  creatures  in  Heaven  and  earth  granted  him.  Do  you  not 
i^t  Super  bus  ^xk\'e^X.  according  to  this  fcheme,  that  God's  love  to 
Chrift  rcfe  far  fuperior  to  his  love  to  the  .world?  I'c  which  I 
may  aifo  add,  that  for  the  fame  reafon,  that  Chrifl's  love  to  a 
p-uiltv  world  in  coming  to  obey,  and  fuller  in  their  fteadsdoth  not 
appear  fo  very  extraordinary,  and  doth  not  deferve  the  magnifi- 
cent character  it  bearskin  bcripture  ;  becaufe,  upon  the  Sccinian 
and  Avian  hypothefis,  he  himfelf  was  the  greatefl  gainer.  It 
would  have  been  indeed  an  acl  of  great  and  undeferved  love  to 
have  faved  fuch  vile  and  execrable  finners  as  we  are,  by  any 
means  becoming  God's  infinite  w'lfdom,  jullice  andholinefs,  and 


[     15     ] 

certainly  that  love  would  have  commanded  thehighed  admira- 
tion, and  would  have  been  deferving  of  our  higheft  praife,  in  giv- 
ing up  to  the  death  fuch  an  excellent  creature  as  Arians  fuppofe 
Chriil  to  be.  If  the  death  of  such  a  creature  could  haiJt  purchas- 
ed salvation.  But  what  would  that  love  have  been  to  the  love  o£ 
God  in  freely  giving  up  to  the  death  fuch  an  infinitely  great,  & 
glorious  perfon  as  his  beloved  and  onlybegottenSon,vvho  is  con- 
iubllantial  with  himfeir.  And  if  Chriit  had  been  merely  a  crea- 
ture, however  excellent,  he  might  have  got  fuch  gloiy  and  ad- 
va'ntage  to  himfelf,  by  his  humiliation  and  death,  as  would  have 
m-ide  it  infinitely  worth  his  VN^bile,  for  his  own  intereft's  fake  to 
be  born,  fuffer  and  die.  He  might  have  been  a  real  gainer  by  a 
death  from  which  he  was  to  be  raifed  to  fuch  degrees  of  glory  h. 
honor,  as  are  the  confequences  of  it.  Therefore  whatever  en- 
Coniium.s  the.Scripturespafs  on  Chrift's  love  to  us,  yet  accordinsj 
to  the  Arian  znd  Socin/an  fcheme  what  he  did  and  fufFered  was 
really  for  his  own  advantage, he  was  truly  the  gainer. — But  let 
us  confider  Jefus  in  another  point  of  view,  as  the  true  God,  be- 
caufe  the  only  begotten  Son  of  God,  and  fo  infinitely  glorious 
and  bleffed  in  himfelf,  to  which  nothing  can  be  added  ;  andfo  he 
can  f^et  nothuig  bysil^  that  h^hath  doiie  and  fufFered  for  vis,  or 
by  all  that  we  can  do  in  rctuni  for  his  jovej  ud  real  accemon  o?" 
glory,  or  advantage  can  by  any  means  be  mads  to  bin),  v.'ho  is 
exalted  in  himfelf  "'  above  all  blefling  and  praife."  Upon  this 
principle  then,  and  this  only,  doth  God's  love  to  finners  in  fend- 
ing, and  Chrift's  love  in  coming  to  do  and  fuflPer,  appear  tran- 
fcendent  and  amazing,  as  it  is  every  where  in  Scripture  faid  to 
be.  And  upon  this  principle  only,  will  the  argument  urged  by- 
cur  Lord  and  his  Apoftles  fetting  forth  the  love  of  both  the  Fa- 
ther and  the  Son  as  non-fuch,  be  found  conclufive. 

Again,  that  his  being  the  only  degottenSon  of  God  proves  hun 
to  be  confubftantial,  or  of  the  fame  nature  andeffence  with  the 
Father,  will  appear  from  the  very  import  of  the  phrafe  itfelf. — 
For  he  alone  can  be  called  the  OJiIy  begotten  Son  who  is  folely  &; 
fmgly  the  Son  of  his  Father,  has  no  co-partner  in  the  Son  lliip, 
no  brother  in  that  kind  of  filiation  or  Son-ftiip  ;  and  moreover 
who  is  a  Son  by  nature,  not  by  adoption,  of  the  fubftance,  and 
not  by  the  choice,  or  mere  good  will  of  tlie  Father.  That  this  is 
the  plain  meaning  o^  only  begotten  is  evident  of  itfelf,  and  muft 
be  acknowledged  by  every  one.  I  come  then  to  prove,  that  Chrift 
cannot  be  called  the  only  begotten  of  the  Father  any  otherwife, 
than  by  his  divine  and  eternal  generation  from  the  Father. 

That  this  title  cannot  belong  to  him  as  mjan,  or  a  creature 
however  excellent,_will  appear  from  thefe  four  confiderations  by 
which  Chrift  as  man  is  faid  to  be  eminently  the  Son  of  God  5 


[     i6     ] 

and  it  will  appear  in  the  fequel,  that  by  them  he  is  not  the. only 
begotten  Son  of  God* 

1.  He  is  eminently  the  Son  of  God  as  he  was  conceived  by 
the  Holy  Ghoft.  But  the  firll  man  Adatn-,  was  formed  by  the 
power  of  God  without  a  Father  or  Mother  either  ;  and  is  there- 
fore expresily  called  the  Son  of  God.f  Now,  if  Chrid  be  no 
otherwife  the  Son  of  God  than  by  creation^  it  will  neceflaril}'  fol- 
low, that  he  Qannot  with  propriety  be  called  the  only  begotten 
Son  of  God,  feeing  he  has  Ad(zm  a  co-partner  in  this  kind  of  fili- 
ation or  Son-iliip. 

2.  He  is  the  Son  of  God  v/ith  "refpecl  to  his  extraordinary 
inilTion  and  office.  Bat  with  regard  to  this,  he  is  neither  begot- 
ten, nor  only  begotten.  In  this  fenfe  he  is  a  Son  by  grace,  not 
by  nature  ;  and  has  as  many  brothers,  as  there  were  prophets 
fent  with  any  fpecial  miiiion  or  mandate. 

3.  Neither  is  he  the  Son,  the  only  begotten  Son  of  God  by 
virtue  of  his  refurrecj'tion  from  the  dead  ;  for  this  reafon,  all  good 
men  who  rife  from  the  dead  to  a  bieflcd  &  glorious  immortality 
are  ftiled  the  Sons  of  God,  as  being  children  of  the  refurrec- 
tion.J     Nor, 

Laftly,  can  he  be  called  the  only  begotten  Son  of  Ged  upon 
the  accoui.t  of  his  being  made  foii  Lord  and  heir  of  all  things. 
tje  could  not  upon  this  account  be  called  the  Son  of  God  at  all, 
much  lefs,  the  only  begotten  Son  of  God.  For  this  reafon,  an 
heir,  (as  every  one  knows)  is  not  neceffarily  the  Son  of  him 
whofe  hair  he  is. 

Now  Siiperbiis^  is  it  not  evident  that  in  all  the  afore-menticn- 
cd  reipe6ls,  Chriil:  is  not  neither  can  be  the  only  begotten  Son 
©f  God. — But  concerning  the  two  lall  of  which  reipe6ls,  I  may 
obferve,  that  in  all  tl^ofe  places  of  Scripture  in  which  the  term 
only  begotten^  is  applied  to  him,  fuch  as  when  the  Father  isfaid 
to  have  fent  his  oi.ly  begotten  Son  into  the  world,  &c»  it  evi- 
dently carries  this  if)  it,  that  he  was  his  only  Son,  prior  to  his 
manifeitation  in  the  ilcili  ;  and  did  not  become  fo  by  his  incar- 
nation, or  his  being  raifed  from  the  dead,  or  conuicuted  heir  & 
Lord  of  all  things. 

Again,  we  find  wife  Agiir  giving  this  title  to  Chrifl  antece- 
dent to  his  incarnation,. and  without  any  rerpe6l  to  his  mediato- 
rial charadter.  When  ipeaking  of  the  omnipotence,  niajeftyand 
incornprehenfiblenefs  of  (^od,  reprefents  his  name,  and  his  Soiis 
nair^e  as  equally  unfearchablo.  Who  hath  afcended  up  into 
Heaven,  or  dcfcendeu  I  Who  hath  gathered  the  winds  in  his 
fift  ?  V/ho  h:ah  bound  \\r)  the  waters  in  a  garment  ?  Who  hath 
cftabliditd  ;.ll  tlit  ends  of  the  earth  \  What  is  his  name,  or  his 

\  Luke  iii.  38.  %  Luke  xx.  36. 


t  17  1 

Son^s  name,  if  thou  canft  tell  ?  Doth  not  this  man  fpeakof  both 
their  names  as  alike  inexplicable  ?  Which  I  conceive  is- true, 
not  of  the  name  of  God,  and  of  Chrift  confidered  merely  as  the 
Messiah  ;  but  of  thofe  ineffable  and  glorious  perfons,  Father  Sc 
Son,  confidered  in  their  divine  nature,  and  original  relation  to 
each  other. — And  it  is  very  obfervable  here,  that  he  fpeaks  of 
omnipotent  virorks  in  the  creation,  prefervation,  &  government 
of  the  world,  which  are  common  to  the  Father  and  Son  ;  but 
can  relate  to  the  Son  only  as  he  is  a  divine  perfon,  the  fame  in 
nature  with  the  Father  who  made  the  worlds  by  him,  and  by 
whom  aH  things  do  confift* 

Further,  in  order  to  convince  us  that  this  title  the  Son  of  God 
has  a  reference  to  his  pre-exillent  nature,  or  in  other  words,  to 
his  int  rinfic  relation  to  the  Father  in  the  Godhead ;  let  us  take  no- 
tice of  the  account  he  gives  of  it  himfelf,f  The  Lord  po  fie  fled 
me  in  the  beginning  of  his  ways,  before  his  works  of  old.  When 
there  were  no  depths,  before  the  mountains  were  fettled  ;  before 
the  hills  was  I  brought  forth,  then  was  I  by  him  as  one  brought 
up  with  him  ;  like  a. Son  in  the  bofom  of  a  Father — In  this 
account  I  apprehenJ,  we  will  find  Chrift  the  perfonal  wifdom  of 
God,  fpeaking  of  hinifelf  in  a  two  fold  chara6let  ;  the  one  point- 
ed out  by  this  phrafe,  **•  The  Lord  poll^fled  me,  (or  begat  me) 
in  the  beginning  of  his  ways."  The  other,  by  this  "  I  was  fet 
up  from  everlafting.'^  He  was  fet  up  from  everlafting,  as  Medi- 
ator and  head  of  the  church,  to  fliev/  that  he  was  then  really  fub- 
fiding  with  the  Father,  and  therefore  w^as  capable  of  bearing  a 
part  in  that  eternal(jovenant-tranfa6lion.  There  is  therefore  a 
plain  difference  between  his  being  brought  forth,  ?nd  his  being 
fet  up  ;  the  one  refpe6ls  his  peculiar  manner  of  fublillence,  and 
the  other  his  offi-ce. 

Doth  not  an  infpired  prophet  in  the  moft  explicit  terms  con- 
firm the  fame  truth  ?t  But  thou  Bethlehem  Ephratah  th-mgh 
thou  be  little  among  the  thoufands  of  judah,  yet  out  of  thee 
ilivtil  he  come  forUi  u  to  nie,  that  i<^  to  be  ruler  in  Ifrael  whofe 
g  iiigs  foith  live  been  from  of  old,  from  everlafli»,g,  or  J\  om 
the  days  ofcterniiy.  Here  is  plainly  intimated  a  two-fold  egrefs, 
org  )ingforth  of  Chrill  J  the  one  iii  his  incarnation,  as  mediator; 
the  other  in  his  eternal  generation  froin  the  Father  as  his  only 
begotten  Som.  The  expreiiloH  is  the  fame  by  which  the  eternity 
of  God  is  pointtrd  out,  Pfal.  xc.  i.  From  everlailing  to  ever- 
lafting thou  art  God. 

We  find  the  Eternal  Father  confirniirg  the  fame  truth,  in  this 
addrefs  to  his  Son,  Pfal.  ii.  7.   Thou  art  my  Son,  this  day  have 

t  Prov.  viii.  22,  23,  24,  25,  30.  %  Micah,  v.  2. 


t     18     J 

I  begotten  thee.  His  generation  here  is  fpoken  of  as  a  perma- 
nent thing,  pointing  at  its  Eternity  :  hence  fome  render  the 
words,  and  very  juilly  too,  '*  I  am  this  day  begetting  thee  :'* 
holding  forthhis  generation  as  a  permanent  thing  of  which  it 
hath  ever  been,  is,  and  will  be  faid,  '•■  this  day  have  I  begotten 
thee,''  to  denote  an  eternal,  abiding,  unbeginning,  and  never- 
ending  adt. 

Again,  that  he  is  the  only  begotten  Son  of  God  a-^to  be  con- 
fubftantial  with  him,  will  appear  from  the  foUov/ing  Scriptures. 
John  X.  3/  I  and  my  Father  ai^e  one.  He  is  io  elTentially, 
and  neceffarily  one  with  hiin,  that  ''  he  th  t  liath  feen  the  Son, 
hath  feen  the  Father  aJfo."  For  he  is  in  the  Father,  and  the 
Father  in  him.*  And  moreover  he  is  that  Son  who  is  thebright- 
nefs  of  his  glory,  and  the  exprefs  chara(51:er  of  his  perfon.-j-  And 
in  John  v.  18.  he  calls  God  his  own  proper  Father,  and  there- 
by {l:iowed  ^is  equality  with  God,  as  the  Jews  rightly  underftood 
him.  And  he  is  alfo  the  Father's  ovjy\  proper  Son,  and  the  Son 
of  birnself:'^  And  he  is  thus  denominated  to  diftinguifli  hini 
from  Angels,  who  are  the  Sons  of  God  by  creatio'ii  ;  and  believ- 
ers, who  are  his  Sons  by  adoption  ;  and  alio  from  thofe  v/ho  are 
called  his  Sons  by  olHcej  as  are  ioriietiraes  mag'Ciri.tcs — He  is 
alfo  caHed  the  Son  of  tlie  living. God,H  *•*  gin^  ibe  Son  of  the 
Father  in  truth  and  love,"  truly,  and  really  partaking  of  his  na- 
ture, and  beloved  by  him. 

What  do  all  thefe,  and  feveral  other  Scriptures  of  alike  ftraiii 
mean?  But  that  the  title  the  Son  of  God,  and  the  only  begotten 
Son  of  God,  rs-not  to  be  taken  in  an  improper,  and  diftantly  me- 
taphorical fenff  ;  but  in  as  proper  and  natural  a  fenfe  as  poffibly 
can  b'j,  to  etprefs  the  famenels  of  his  nature  with  the  Father,  or 
to  deaiote,  that  he  is  fuch  a  Son  as  naturally  proceeds  from,  or  is 
begotton  of  the  Father,  in  diilin^lion  from  all  others  who  may 
be  called  the  Sans  of  God  m  the  afore-mentioned  fenfes. 

To  corifirm  this  fenfe  of  the  words  only,  and  only  begotten 
as  ap;>lievl  t  >  our  Savi^Hr  in  the  highellfignification  by  thefa-tred 
writers,  w.  h  »ve  the  ju  l.^  fV^nt  &  interpretation  of  the  primitive 
ch.irch.  F  )r  thi  thr^j  fi.d  centuries  and  prior  to  the  Nicene 
CO mcil,  the  title  of  the  only  begott.^n,  or  only  Son  of  God,  as 
applie  I  10  our  Suviour  was  bv  the  conilani  and  perpetual  ufe  of 
it  b)'  the  Catholic  Doflors,  d.ternined  to  fignify  his  eternal  ge- 
BeratioH  tVo  n  God  the  Father.  That  of  Tertullian  is  in  fubftance 
common  to  them  all,  and  with  cue  voice  affirmed  by  them  all. 

*  Johnxiv.  9,   10.  f  Heb.  i.  2,  3. 

4  Roil.,  viii.  3,  32.  J|  Math,  x,  16. 


L     19     J 

**  He  is  the  firft  born,  as  begotten  before  all  things ;  only  as  a- 
*'   lone  begotten  by  God,  truly  and  properly."* 

Before  I  proceed  further  on  this  fubje6\,  allow  me  to  make 
thefe  few  remarks  from  what  has  been^faid  above. 

Is  it  not  evident  that  the  article  of  our  Savior's  divinity  is 
of  fuch  vaft  iropprtance,  that  the  faith  of  a  chriftian,  yea  chriiUa- 
nity  itfelf,  cannot  fuhfiH:  v/ithout  it  i  That  Jefus  is  the  Chrill  : 
that  Jefus  is  the  only  begotten  Son  of  God  andthat.it  is  neceH^a- 
ry  to  falvation  to  believe  both,  all  feels  and  p  rties  who  can  in 
any  tolerable  fenfe  be  called  chriftians  doexprefsly  acknowledge, 
and  zealoully  contend.  But  I  prefume  from  ^^hat  has  been  ad- 
vanced that  he  can  be  neither  th^ Savior,  nor  the  only  begotten 
Son  of  God,  if  he  be  not  God  ;  I  mean  God  in  the  i'iridell;  I'enfe, 
and  of  the  fame  elTence  and  fubftance  wiih  the  Father.  What 
then  can  we  think  of  thofe  who  pretend  to  be  the  true  difciplea 
of  Jefus,  and  yet  deny  his  divinity  ? 

Again  I  would  obferve,  that  although. the  diftin(5l  manner  of 
the  divine  fubftances,'and  confequently  the  eternal  generation 
of  the  Son,  and  their  relations  ad  intra  are  inconceivable,  and 
infinitely  beyong  all  that  we  are  acquainted  with  ;  yet  I  prefume 
if  there  be  not  eternal  intrin^Tc  relations  between  them,  by  which 
they  are  diftin6l  perfons,  without  regarding  their  economical 
a6\ions,  Sabbelmnism'\h  unavoidable.  Itfeems  therefore  neceffa- 
ry  to  confider  thefe  diftin6l  titles  of  Father  and  Son,  as  names 
belonging  to,  and  expreflive  of  their  originaLrelations  to  each 
other.  And  while  thefe  relations,  and  confequently  the  genera- 
tion of  the  Son,.are  confidered  -s,^  absolutely  necessatyh.  eternal^ 
they  neither  can  be  proved  to  be  impoffible,  or  ijiconfillept  with 
the  independency  and  neceffary  fubfiftence  of  the  Son,  in  the 
felf  exiftent  God-head, 

it  will  therefore  neceflarily  follow,  the  Sonexiftsnotby  a  mere 
a6lof  the  Father's  will,  as  all  creatures  do  ;  &  therefore  his  ex- 
illence  is  not  arbitrary  as  theirs  is — There  was  no  neceliity  of 
nature  why  any  of  the^m  fliould  have  been  broughtinto  a  ftate  of 
exiftence  :  and  that  they  a6lually  do  exill,  is  entirely  owing  to 
the  fovereign  good  will  and  pleafure.  of  the  great  Creator:  ''For 
thou  haft  created  all  thiir^s,  and  for  thy  pleafure  they  are,  and 
were  created.'*  But  we  i%id  of  nothing  like  this  of  the  exigence 
of  the  Son.  He  being  the  So7t  in  the  highefh  fignification  of  the 
word,  his  exiftence  cannot  but  be  abfolutely  neceffary.  He  could 
not  but  exift,  &  that  from  everlafting  to  everlafting.  He  claims 
this  very  eflential  attribute  of  Deity  I am^  denoting  the  neceffiiy 
and  eternal  permanence  and  exUlence  of  his  being.  The  Father 
can  no  more  fubfifl:  without  the  Son,  than  the  Son  without  the 

*  See  Dr.  Trapp's  Sermon  on  tbe  >  rlnity. 


I      20      ] 

Father  :  the  non-fubfiflence  of  either  is  changing  the  God- 
head, and  making  it  infiiiitely  different  from  what  it  is.  But 
the  infinite  perfedlion  of  the  Godhead  unavoidably  requires  the 
neceffary  fubfiflence  of  the  Son,  as  well  as  of  the  Father. 

In  a  word,  I  think  -we  may  fee  how  much  of  the  infinite  wif- 
■dom,  love  and  goodnefs,  both  of  the  Father  and  Son  is  difplay. 
ed  in  the  w^rk  of  our  redemption  ;  particularly  in  the  preparV- 
tion  and  affumption  of  our  human  nature-  >  I  have  already 
•fiiown  you  Superbvs^  that  Chrift  is  the  onlj^  begctten  Son  of 
God,  and  therefore  confubfiantial  with  him.  But  he  is  alfo 
real  man,  and  his  n^aniFeilation  in  the  fltfli  was  to  purchafe  a« 
eternal  redemption  for  us,  by  his  obedience  and  fufferings.  That 
he  is  as  truly  and  really  man  as  he  was  God,  is  evident  from  his 
being  called  a  man,-  the  fe&d  of  the  woman,  the  feed  of  Abraham, 
and  the  Son,  and  the  offspring  of  David.  Tiie  accounts  w« 
have  of  his  conception  and  birth,  and  of  his  whole,  liFe  and  death 
on  the  crofs,  in  which  he  appeared,  a6led,  and  fuffered  altoge- 
ther as  man,  and  in  vv^ays  peculiar  only  to  himfelf,  irrefragably 
prove  the  truth  of  his  manhood.  He  had  a  true  hunian  body, 
of  the  fame  flefli  and  blood  with  the  church  which  he  redeemed. 
Behold  my  hands  and  my  feet,  that  it  is  1  m)felf;  handle  me 
and  fee,  for  a  fpirit  hath  not  fiefli  and  bones,  as  ye  fee  me  have. 
He  had  a  true  human  foul;  for  he  as  man  increafed  in  wifdom, 
fls  well  as  in  feature.  This  could  not,  without  the  higheftblaf- 
phemy  be  faid  of  his  God-head.  And  his  foul  we  find  was  fub- 
jedl  to  the  fame  paffions  of  grief,  joy  and  forrow  as  ours  are  ; 
although  without  fm.  Hence  we  read  of  his  rejoicing  in  fpirit, 
of  his  being  grieved  in  fpirit,  and  of  his  groaning  in  the  fpirit ; 
and  that  his  loulwus  exceeding  forrowful  even  unto  death  ;  and 
that  he  poured  out  his  foul  unto  the  death,  and  gave  up  ths 
Ghclr.  All  iheie,  and  fuch  like  expreflions  iliow  that  he  had  a 
true  human  foul,  as  v/ell  as  body.  He  was  fent  to  redeem  the 
fouls  as  well  as  the  boiies  of  men,  therefore  he  muft  have  a  foul 
to  be  made  a  facrifice  for  our  fouls.  In  a  word,  he  is  faid  to  be 
made  like  unto  hi&  brethren  ;  which  is  fpoken  with  refpc<Sl  to 
his  talking  our  mature  that  he  n.ight  be  fit  to  a6l  therein  as  a 
fubJtitute  Kigh-|)rieft  for  us  finful  men,  and  therefore  imports 
that  he  is  as  truly  a  nuiu  as  any  of  us  tire.  And  on  ihis  account, 
he  IS  frequentl}  called  the  Son  of  man^  as  on  account  of  his  di- 
vine nature  he  js  called  the  Son  of  (jod.^ 

\  ^\it  Avians  Super-Angelic  Spirit,  the  firO  created  of  alt  God's 
handy  works,  and  wJiich  fupplied  the  place  of  Chrill's  human  foul,  the 
Scriptnreh.  know  net] ling;  of.  As  the  Socini(ms  make  him  all  man,  the 
Arians  rob  him  of  his  hmnan  nature  entirely.  Seeing  a  human  foul  & 
body  are  the  conftituent  parts  of  human  nature. 


[      41      1 

And  from  this  two  fold  confideration  of  Chrift,  as  the  Son  of 
God,  and  the  Son  of  man,  we  can  conliftently  explain  the  doc- 
trines and  a(?lions  of  Jefus  while  here  on  earth,  and  the  various 
accounts  which  the  facred  penmen  both  of  the  Old  and  New 
Teftament  give  of  him  ;  which  from  any  other  confideration  are 
entirely  inexplic-^ble,  e,  g.  when  he  is  faid  to  be  fent;  upheld  ia 
the  execution  of  his  Mediatorial  offices  ;  that  he  of  hinifelf  could 
do  nothing  ;  that  the  Father  was  greater  than  he  ;  that  he  knew 
not  the  hil:  day  ;  that  he  came  to  do  the  Father's  will  not  his 
own  :  and  tlh;t  the  words  which  he  fpake  were  not  his,  but  the 
Father's  that  lent  hi.n,  &c.  Now  all  thefe  phrafes  aiid  others 
of  a  iimiiar  niture  maybe  juftly  afiirmedof  Jefus  as  n:an,  and  in 
his  oHiciil  capacity.  But  how  are  we  to  reconcile  what  is  pre- 
dicated of  him  otherwife,  without  taking  into  the  account  at  the 
fame  time,  that  he  is  as  truly  and  really  God,  as  he  is  as  man  ? 
Can  a  creature  raife  the  dead,  create  all  things  in  Heaven  St  in 
earth,  fupport  univerfal  nature  in  its  exiftence  ?  Can  a  creature 
be  endowed  with  the  divine  properties  and  eifential  perfe6lions 
of  cleit}^  as  omnipotence,  omnifcience,  omniprefence,  Stc.  Can 
a  creature  authoritivcly  forgive  rin,juliiry  and  fanclify  linners, 
be  the  objeclof  religious  worlliip,  be  prayed  to,  honored,  and  be- 
lieved.in  equally  with  God  the  Father?  All  thefe  things  be- 
long to  Jefeus  ;  but  how?  As  a  creature^  as  a   mere  man.     No, 

but  as  God,  and  that  God  who  was  manifefted  in  the  fleili. 1 

fay  then  Supcrbus^  that  viewing  Chriil  in  this  two-fold  charac- 
ter, we  can  eafily,  and  confiftently  reconcile  what  is  affirmed  of 
him  with  reg'.rd  to  each  of  his  natures  refpe<jliveiy,  v/hich  oth- 
ervvife  would  be  impolhble 

'^  P'')ilemon^  I  perfe6lly  coincide  with  yourfentiments  on  this 
"  hc;ad.  I  freely  confefs  that:!  have  been  proiigioufly  puzzled 
**  how  to  reconcile  the  seemingly  inconfillent  account  the  Scrip- 
'*  tures  give  of  Jefus.  When  I  read  his  Ovvn  wo»'ds  •■'  the  Son 
"  can  donothinnp  of  hi.nfi:;lF," '  I  was  naturally  led  out  to  con- 
"  elide,  that  he  behoved  tohe  vuflly  inferior  to  the  Father ;  & 
''  yet  at  the  fame,  that  he  created  the  v/orlds,  Forgave  fm,  raifed 
'*  thedjad,  and  openedthe  eyes  of  theb'lnd  ;  i  could  not  recon- 
*'  cile  ih-fe  actions  with  that  impotence  he  at  the  fame  afcrib- 
*'  ed  to  hiinfeir.  When  J[  read  that  he  was  ignorant  of  the  day 
*'  af  judgment,  and  yet.that  he  knew  all  things  ;  and  n^rticular- 
'*  ly,th.it  he  wjs  to  be  the  judge.  Thefe  things  feemed eniire- 
*'  iy  paradoxical  to  me.  %  But  viewing  Jefus  as  God  and  man  I 
*'  can  nov/  account  for  all  thefe  diiTerent  phrafes  confi:l:ently, 
'^  and  to  my  entire  fatisfaclion.  I  now  behold  him  not  only 
*'  inferior  to  the  Patlier,  but  made  a  little  lower  than  the  An- 
*'  gels  y  yet  Godfupreme,  ''exalted  above  allblefling  &  praife." 


[  «  ] 

"  But  before  you  proceed  any  further  to  confirm  the  do6lrine 
^*  or  Chrift's  fupreme  deity^  I  williyou  would  iolve  an  objeclion 
*'  which  1  have  heard' produced  againll  a  Trinity  of  peribas  iiv 
"  one  Godhead,  viz-^that  it  implies  a  contradiction  '* 

To  give  you  all  pollible  fatisfa61ion  on  this  head,  and  fliow 
you  at  the  fame  time  how  groundlefs  this  objedlion  of  the  adver- 
faries  to  Chriil's  dr.d'iity  is  ;  let  me  obferve  that  according  to 
the  unanimous  language  of  the  facred  Scriptures  on  this  head; 
in  the  unity  of  the  God-head  there  are  three  dirlindl  perfons, 
Father^  Son^  and  Holy  Ghost,  •■'  There  are  three  that  bear  re- 
cord in  Heaven,  the  Father,"  &c.  By  the  term  person  is  gene- 
rally underftood,  ^'  a  particular  manner  of  fubfiiting  and  ailing, 
in  an  intelligent  Beir*g.''  Or  according  to  a  very  learned  writer, 
2^ person  is  an  intelligent  agent,  having  the  didinclive  chara6lers 
ol  /,  7bou^  He^  and  not  divided  or  dillinguiilied  into  more  intel- 
ligent agents  capable  of  the  faine  ehara6iers.*  By  the  perfons 
in  the  God-head,  we  do  not  mean  three diilin6t  attributes  of  de- 
ity; this  would  land  us  dire;jUy  into  Sabbellianlsmy  asv/hen  the 
fame  man  may  be  at  the  fame  lime  a  king,  a  prophet,  and  a  fa- 
ther. The  Scriptures  manifeftly  make  a  greater  dlftinciion  be- 
tween them  than  this  amounts  to.  Nor  on  the  other  hand,  we  4a 
not  mean  tliree  diil:in6l  fubftances,  minds,  or  fpirits  ;  for  then 
(each  of  tliem  being  God)  it  Vv'ould,  according  to  the  ideas  which 
we  have  annexed  to  thefe  other  words  unavoidably  follow,  that 
there  were  three  Gods  ;  a  ]5ofiLion,  not  only  contrary  to  Scrip- 
ture, but  to  reafon  and  common  fenfe.  But  pofitively  we  mean 
as  I  already  hinted,  an  underftanding  and  voluntary  agent. 

Neither  is  there  any  contradi61ion  in  thedoclrine  of  the  Tri- 
nity, as  is  mod  unjuftly  alledged.  Becaufe  the  terms  are  not  af- 
firmed of  the  fame  thing,  and  in  the  fame  refpe6l,  as  they  al- 
ways muft  be  to  make  a  contradiction.  To  fay  that  three  Gods 
are  one  God,  or  that  three  perfons  are  one  perfon  would  be  a  flat 
contradi6lion.  But  to  fay  that  there  are  three  perfons  in  the 
God-head,  or  that  the  three  perfons  are  one  God,  is  no  more  a 
contradi'ilion  than  to  fay  that  there  are  three  lines  in  one  triangle 
or  that  there  are  three  faculties  in  one  foul,  the  underllanding, 
"Will  &  memory,  I  may  here  further  obferve  to  you,  that  that  may 
be  a  contradiction  in  oae  nature  that  is  not  fo  in  another.  For  . 
2nftance,is  it  not  a  contradidlionthat  with  us,  yederdayfliouldbe 
to  day,  or  that  to  day  iliouldbe  to-morrow?  But  God  is  the  fame 
yefterday,today,  and  forever.  With  him  all  things  are  ptefent, 
there  is  no  pail  or  to  come  in  eternity.  Would  it  not  be  a  flat 
coniradi61ion  for  me  to  fay,  that  at  the  fame  time  that   I   am 

"*  Hx.  Water  1.  a  def.  fxgm  page  364  to  page  -ifi^. 


[    i3     ] 

here,  I  am  in  another  place  at  a  thoufand  miles  diftance  ?  But  it 
is  no  conti  adj6lion  in  the  nature  of  God  to  fay,  that  at  the  fame 
time  that  he  is  in  Heaven  he  is  alfo  on  earth,  yea  in  the  fame 
inftant  every  where,  and  filling  all  things. — In  a  word  I  think 
it  would  be  the  highefl:  prefumption  to  charge  the  account  which 
the  Holy  Scriptures  give  of  this  facred  myftery,  viz.  that  there 
are  three  that  bear  record  in  Heaven — and  thefe  three  are  one, 
as  a  contradiclion. 

The  believers  of  thts  doclrine  never  prefume  to  explain  the 
manner  of  this  ineffible  myftery  ;  (for  it  would  ceafe  to  be  a 
myiltny,  if  it  could  be  explained)  yet  it  is  clear  from  Scripture, 
that  there  is  a  diftin<?tion  between  the  three  perfons  as  fuch  ;  fo 
that  what  is  perfonaliy  afcribed  to  one,  cannot  be  perfonally 
afcribed  to  tJie  other  two;  though  they  are  the  fame  God  and 
theelfefUiaiattri-butesofdeit)  common  to  them  all.  They  are  not 
throe  di(liii6l  perions  as  three  men  are  ;  but  in  a  manner  of  fub. 
filling  to  us  quite  incomprehenfible.  I  fliall  fum  up  the  whole 
in  the  words  of  a  very  pious  and  learned  author.^ 

*'  We  uiaintain,  (fays  he)  that  the  perfons  in  the  bleffed  Tri- 
"  nity  are  truly  diftin6l,in  oppofition  to  Sabdlianism ;  &yet  that 
**  they  are  pr6per  perfons  fubfilting  in  the  fame  undivided  fub- 
*'  ftance  or  effcnce.  That  the  generation  of  the  Son  is  a  pro- 
"  per  generation  ;  the  proceffion  of  the  Holy  Ghoft  is  a  pro* 
*'  per  proceffion  ;  fuch  as  doth  properly,  and  did  eternally  take 
*'  place  among  the  glorious  perfons  fubfifting  in  the  Godhead, 
*'  But  we  deny  that  they  are  proper  perfons  in  the  fenfe  that 
"  men  and  Ange's  are  proper  perfons,  who  are  diftincft  fubftan- 
"  ces,  and  have  diftincSl  underftandings  and  wills. — The  perfons 
"  of  the  Trinity  are  not  fo  diftindl  as  to  be  independent  of,  fe- 
"  parate  from,  or  alien  to  each  other.  They  are  proper  diftin6l 
*'  perfons,  though  no  man,  nor  perhaps  Angel,  can  define  what 
*'  a  divine  perfon  is,  or  account  for  the  diftin6lion  among  them- 
"  felves.  The  like  may  be  faid  of  the  generation  of  the 
*'  Son,  which  is,  no  doubt,  moft  proper,  though  not  to  be  d.- 
*'  fined  by  the  notions  of  generation  among  mtn.  '"•  For  who 
**  can  declare  his  generation."  And  therefore  ihe  generatioa 
"  of  the  Son  will  Hill  rensain  a  myilery,  let  bo!d  men  quibble  as 
'*  they  will.  Among  men,  i-i  the  very  name  of  Father,  the»e  is 
**  implied  fomething  gre.iter  than  in  that  of  Son.  But  it  doth 
"  not  follow,  that  it  muft  needs  be  fo  in  the  deity,  where  the  Son 
♦'  no  more  had  any  beginning  i)f  bei'g  than  the  Father  ;  nor 
*'  c  Hild  in  any  inftant  not  have  been,  any  more  than  tlie  Fa- 
**  ther  himfelf  could  not  have  been.     A  parallel  between    Fa- 

*  JMonwicff  on  the  fupreme  deity  of  Ghrift,jpage  194,  195. 


ii 

U    C 


[      24      1 

*'  ther  and  Son  aniongft  men,  and  Father  and  Son  in  the  deity 
"  cannot  with  any  fliow  of  reifon,  bs  drawn  ;  the  difference 
''  being  fo  wide  between  th^m  as  mig'u  be  Ihovvn  in  many  par- 
"  ticuiars. 

*^  Among  men,  Father  and  Son  ar  two,  not  only  divided  per- 
"  fons,but  they  have  different  en  i  »w!nents  :  In  the  deity,  Fa- 
"  ther  and  Son  are  one  ;  not  one  perfon,  but  one  in  all  excel-' 
*'  lencies  and  perfet-Stions.  Amongil:  men,  the  Father  has  his 
things,  and  the  Son  has  hjs  ;  but  in  the  deity,  the  Son  hath  all 
things,  without  exception  that  the  Father  hath.  Among  men 
the  Son  doth  fome  things,  a.nd  the  Father  other  things  ;  but 
in  the  deity,  whatever  things  the  Father  doth,  theie  doth  the 
Son  like  wile.  Amongft  men,  though  the  Son  is  from  the 
^^  Father,  yet  he  is  not  in  the  Father  ;  and  tliough  the  Father 
''  produced  the  Son,  yet  he  is  not  in  the  Son  ;  and  th  vigli  a  Son 
"  maybe  like  the  Father,  yet  it  cannot,  llrillly  fpeaking,  be 
"  faid,  that  he  that  has  feen  the  Son  has  feen  the  Father.  But 
"  in  the  deity,  the  Father  is  fo  in  the  Son,  and  the  Son  in  the 
*'  Father,  that  he  that  has  feen  the  Son,  has  alfo  feen  the 
"  Father.^' 

But  I  proceed  .y^/jfr^z/ J  to  another  argument  in  favor  of  the 
fupreme  deity  of  Chrift  ;  and  this  I  found  upon  the  name  God 
given  him  in  Scripture.  The  adverfaries  of  Chrift's  deity  rather 
than  acknowledge  their  Saviour  to  be  God,  have  laboured  hard 
todiilinguifii  away  the  meaning  of  the  term  God  hy  affixing  this 
idea  to  it,  as  if  it  was  no  more  than  merely  an  official  word.  So 
that  we  mud  not  think(as  it  has  been  vulgarly  and  erroneoufly 
imagined)  that  the  word  Gc?^  in  tiTv  facred  writings  denotes  ef- 
fcnce,  nature  or  fubftance,  but  office  only,  dominion  or  authori- 
ty, particularly  when  applied  to  C-iriit.  But  if  this  be  true  I 
ani  afraid  that  fuch  an  explication  of  the  term  will  affi26l  the 
Father,  as  much  as  the  Son  ;  and  this  way  we  will  foon  have  no 
God  at  all.  Is  he  not  in  John  i.  i  exprefsly  called  God  ?  In 
the  beginning  was  the  word,  and  the  word  v/as  with  God,  and 
the  word  was  God,  is  not  the  term  G^^:/ appi'ed  toChrift  in  as 
abfulute  a  fenfe,  as  it  is  or  can  be  applied  to  tiie  Father,  with^nit 
any  limitation  or  note  of  infeiiority  ?  Would  yuu  not  think  it 
ftrange  Superbus^  tliat  the  Holy  Ghoil:  would  give  the  fame  id-^n- 
tical  term  to  the  Son  that  is  pvQn  to  the  Father,  and  leave  us  to 
explain  it  thus  ?  Tho  Father  is  called  God,  becaufe  he  is  Ood  by 
nature,  the  Sun  is  called  God,  becaufe  he  is  fo  by  office,  as  being 
the  Falhtir's  deputy  and  ambaffiaJor  to  men,  juft  as  x^Ioles  was  a 
G^c-/ to  Pharaoh,  by  giv7i,g  iVim  uthority  to  fpeak  unto  him  in 
his  name.     1  have  ma.U  thee  E  '<bim  a  God  to  Pharaoh*^  And 

5  Exod.  iv.  16*     chap,  vii,  1. 


t    ^5    } 

magiftrates  are  fomctimes  called  God,  "  Ifaid  ye  are  Gods.^^ — 
But  what  is  this  to  the  point  in  hand  ?  Is  it  any  where  predicated 
of  Mofes,  or  thofe  other  Gads^  that  they  are  eternal,  omnifcient, 
onnniprefent,  and  the  like  ?  Was  Moles  tc  be  worihipped  by  the 
liraelites  ?  Is  it  anywhere  faid  that  he  made  the  worlds,  or  that 
he  is  God  over  all  bleffed  for  ever  ?  Is  he  any  where  called  Jeho- 
vah ?  Neither  is  he  absolutely  chiliad  £iobim.  but  only  with  regard 
to  Pbaraob  and  Aaron  to  whomhev.-as  to  deliver  God's  mcifage. 
Is  it  not  fomewhat  {lrange,if  he  be  but  a  God  by  deputation,  and 
not  in  the  ftri6l  and  abfolute  fenfe  of  the  v^ord  as  applied  to  the 
Father,  that  he  is  faid  to  be  Eternal,  and  works  afcribed  to  him 
which  none  but  God  properly  fpeaking^an  do  ?  He  was  in  the 
beginning,!,  e.  from  eternity  with  God,  and  from  Eternity  he 
vas  God,  and  in  time  created  allthings  ;  and  without  him  was 
not  any  thing  made  t-hat  was  made.  Now  is  not  creation-work 
the  peculiar  prerogative  of  deity  ?  In  the  beginning  God  created 
the  Heavens  and  the  Earth.  But  we  have  no  account  Iiere,  nor 
any  >A  here  elfe  thivt  God  created  the  Son.  Ajid  if  the  Son  be 
simong  the  rank  of  the  creatuj^es,  yea  in  very  deed  a  creature, 
and  yet  atxhe  fame  time  the  Creator,  he  n^adehimfelf  j  which  is 
certainly  as  great  a  con  tradition  as  a  Trinity  in  unity.  All 
things  were  made  by  him,  and  without  him  was  not  any  thing 
made  that  was  made  ;  which  exactly  anfwers  to  the  Mofaic  ac- 
count of  the  creation  in  Gen.  i.  i. — — He  is  expreslly  called 
"  the  mighty  God,"  and  '\  God  manifeited  in  the  flcfli."  And 
he  is  fo  denominated  by  the  Father  himfelf,  Heb.  i.  'i'hy  throne 
C)  God  is  for  ever  and  ever.  According  to  forae  the  term  Elobim 
here  abfolutely  ufed,  Qgnifies  as  much  a&Eiobe  Elobim  the  God  of 
Gods.  What  a  bold  attempt  to;pervert  the  words  of  the  Holy 
One,  and  without  any  fenfe,  to  render  the  phrafe  tlius — -God 
ihuil  be  thy  feat  or  throne  for  ever  and  ever.  This  is  direclly 
contrary  to  the  received  opinion  even  of  the  Jews  themfeives. 
The  Targum  on  the  45thPfalm  from  which  this  is  borrowed  reiir 
ders  the  words  thus — '•''Thy  throne  O  God  is  in  Heaven  f  r  ever 
*'  and  ever."  We  would  wiih  to  know  in  what  fenfe  God  is  the 
throne  of  Chrill  ?  What  idea  doth  it  convey  ?  Has  it  any  coun- 
tenance from  the  originali  i  look  upon  this  addrefsof  tlie  Father 
to  the  Son  as  a  plain  and  explicit  acknowledgment  of  the  Sen's 
fupreme  deity. 

Again  he  is  emphatically  calle'«  tlve  great  God,  Looking  for 
that  hleiTed  hope,  and  the  glorious  appearance  of  the  great  God, 
and  our  Saviour  Jefus  Chrill,  or  the  great  God,  even  our  Lord 
Jetus.  Thefe  titles  belong  to  one  and  the  fame  perfon  as  that 
form  of  fpeech  is  commonly  ufed,  and  often  tranflated  ;  particu- 
larly when  the  Father  is  called  "  The  Qod  and  Father  of  our 

E 


[    2^   ] 

-**  Lord  Jefus,"  which  very  phrafe,a£  other  times  is  rendered  ^'God 
"even  the  Father  of  o;;r  Lord  Jefus  Chrifl.''*  And  the  ApoftJes 
iptakingof  the  .apj;earing  of  this  ^reat  God,  determines  us  .to 
underftand  it  here.  Doth  he  jiot  ceruinly  mean  Chrill's  fecond 
and  glorious  -<ippeacance  ?  The  Scripture  never  reprefents  the 
Father  as.the  perfon  who  wiii  make  thiit  appearance;  but  con- 
ftantl}-  appropriates  it  to  Chriil:,  who  lliall  come  in  all  his  glorv, 
and  tbeglory  of  his  Father  to  judge  the  quick  and  the  dead.  And 
although  Chrift  (Irall  come  in  his  Father's  glory,,  as  well  as  his 
own, -yet  it  is  not  the  perfon  of  the  Father,  but  that  of  the  Son 
that  fiia41  then  come  *ind  make  his  gloripus-appearance. 

But  in  order  to  remove  all  jealoufy  of  any  thing  figurative  or 
improper  in  this  appellation  of  Ghrift,  he  is  called  the  true  God^ 
Eot  a  true  God,  as  if  there  might  be  more  true  Go.ds  than  one, 
but  by  way  of  efiipliafis,  the  tnie  Qod^  as  having  the  true  arid  only 
God  head  in  himfelf.  j  .-  And  we  are  in  hirn  that  is  true,  even 
in  his  Son  Ji:-fus  ChriO:.  This  is  the  true  God,  ^nd  eternal  life.'* 
This  is,  or,  he  is  the  true  God  and  eternal  life.  Now  the  true 
God  whom  the  Apoltle  here  fpeaks  of  is  Jefus  ;  and  vdiat  more 
can  poftiblv be  ainrmed  of  J:he  Father  thai}  that  he  is  the  true 
God?  Doth  not  the  natural  order  and  grammatical  conftru6i;ion 
of  the  words  lead  us  to  tlus  fenfe  t  Apd^particularly  doth  not  his 
joining-  the  title  oi  eternal,  life  \\:ixh  that  of  the  true  God  clearly 
point  us  to  Jefus,  as  the  true  God  here  fpokenof?  We  find  that 
as  the  beloved  difciple  began,  fo  he  concludes  Ids  epiRle,  with 
thefe  titles  of  Chriil,  bis  son  Jesus  Christy  znd  eternal  life ^  2.Xidi 
inferts  betw^een  them,  thi?  is  the  true.God,  that  we  might  be  fure 
not  to  miftake,  who  he  means  thereby.  So  that  if  the  plaineft 
words  taken  in  their  genuine  ienie  and  connexion,  are  of  any 
weight  with  us,  Jetus  Chriil  Ls  declared  to  be  thr  true  God  to  the 
eKclurionGfaliinferior  notions  of. his  God-head, as  if  it  was  diffe- 
rent from  that,  which  is  the. only  true  one,.  Soci-nians  and  Arians 
m  order  to  get  free  of  this  crabbed  tje:a,  are  reduced  to  this  pitiful 
fliift,  which  by  the  bye  is  not  true,  viz.  th.at  the  .article  is  here 
added  to  the  v/ord  God,  vV/hi-ch,  is  neverdor.e  when  Chrirt  is  cal- 
led God.  Among  other  places, which  prove  the  falfity  of  this  we 
Tiiight- refer  them  to  John  xx.  0^8.  where  the  article  is  added  both 
to  Lord  and  God.  Now  if  the  adJitlon  of  ilie  Greek  article  to 
the  word  God,  infallibly  prov^s-tlijjt.t'ie, perfon  meant  is  God  in 
the  mofi:  ftri6l  and  abfolute  ienfe. ;  our  Lord  Jefus  Chriil  is  fo. — 
But  if  this  obje6\ion  is..ur. tenable, they. have,^  another  yet  in  re-- 
ferve  ;but  it  unfortunately  happens /that  it  is  of  as  little  validity 
as  tlie  other  to  overturn  the  genuine  meaning  pF  this  text ;  Cheir 
objection  is  this,  that  relative  panicles^  fuch  as  that  iti  the  te^t, 

.  «  i  John  v.,^0. 


[    ^7    ] 

ott^rntimes  refers  to  what  is  more  remote.  To  this  it  may  be  an- 
iweredth.it  the  neceiiity  of  referring  the  particle  to  what  is  nior^ 
remote  is  evidc^nt  frbm  the  text,  and  neceflary  from  the  nature 
of  the  th^iig.'*'^  In  a  word,  to  refer  this  to  th6  true  God  goVng 
before  makes  the  Apostle  gmhy  of  atautology,  by  faying,  tbe  true 
Go.i  Wia  'tb/  :rue  God.  Perhaps'  they'may  objeA  againlt  hrs  true 
confabrU'itiality  wich  the  Father  and  fay,  that  h.e  is  a  true  made 
God ;  but' to  fvvailow  futh  an  interpretation  requires  more  rea- 
Ibn  and  cummon  fenfc,  than  ever  ftll  to  the  fnare  oF'  any  man, 
fmce  God  creaiei  man.  A  true  created  God^  is  a  poritiou  at 
Whith  reafon   urc;ir  revolts. 

I  iliali  only  n.icntijn  one  text  more  on  this  head,  and  this  370a 
will  fiiv:r  in   Romans  ix.    5.      Whole    are   the    Fathers,  and  of 
v/hoin  as  concerning  the  fi^fii  Chrift  came,  who  is   God  over  all, 
bleffed  for  ev^r.     Amen.     Some  in  order  to  evade  the  force   of 
this  test  a^  an  argument  for  the  fupreme  deity  of  ChriH:,   would 
moil  perverfely  turn  the  lafl  claufe  of  the  verfe  into  an  Ecpbone- 
ma  andg'-ateFui  exclumation  for  thebleffings  conferred  upon  the 
Jews,  thus,  God  "Ujbo  is  over  aU.  be  blessed  forever.   But  this  founds 
fo  harlh,  and  withjut  any  like  example  in  the  New  Teftdment, 
that  (according  to  a  very  learned  author  p)  it    never   came    into 
the  head  of  any  An'an  /  and  Sochius  himfelf  rejects  it   for  this 
very  good  reafon,  that  God  be  blessed^  is  an  unufual  and  unnatu- 
ral conlh'U'vStion.      The  phrafe  occurs   twenty  times   in   the  Old 
Teftament,  but  in  every  place  the  term  blefled  goes  before,  and 
the  article  is  prefixed  to  the  word  God,  which  is-a  plain  demon- 
flration  that  this  is    no   Ecpboncrna^    or  grateful   exclamation. 
The  plain  and  moft  obvious  fenfe  of  the  words  is  this  ;  the  Apoltle 
having  f^id  in  the  preceding  context,  that  Chrift  came  from  the 
Fathers  according  to  the  flelli,  or  as  to  his  human  nature  ;   is  it 
not  reafonable  to  conceive  that  he  fliould  proceed  to  fliow  what 
he  was  as  to  his  divine  nature  ?   Is  it  not   unreafonable  to  think 
he  Oioiild  fay  noticing  of  the  fuperior  nature  of  Chrift?  Efpeci- 
ally  if  we  coniider,  tliat  the  X\\i\ii-At\QX\  according  to  tbe  fiesb^y^X-^ivi- 
\y  iminated  that  there  was  another  nature  in  hi^n,  according  to 
which  he  came  not  from  the  Fathers.      Upon  the  whole,  I  pre- 
fume  that  the  argument  from  hence  to  prove  him  truly  and  pro- 
perly God  is  iavinciljle.  God  over  all^  is  x.\\q  peripbrasis  by  which 


*  See  Aas  iv.  1 1.  Acts  vii.  1§.     Chap.  x.  5,  6. 

2  Their,  ii.  9.  2  John  vii. 


t  I>r.  Whitby  on  the  place. 


[     a8     J 

all  the  heathen  Philofophers  did  ufually  reprefent  the  fupreme 
God  ;  And  fo  is  God  the  Father  defcribe  i  both  in  the  Old  and 
Kew  Teitament,  as  he  that  is  over  all.:}:  This  is  the  conftant 
epithet  of  the  great  God  in  the  Old  Teftamcnt.H  And  this 
charader  here  afcribed  to  Chriil,  is  given  to  the  moft  high  God, 
as  diiunguiilied  from  all  creatures  whatloever  ;  Rom.  i.  25, 
where  the  Apoitle  charges  ^he  Gentile  v/orld  with  worfliipping 
and  Cerving  the  creature  more   than   (or   beude)    the   Creator  ; 

v/ho  is  God  bleiTed  for  evermore.     Amen. The  creatures  the 

Gentiles  ferved,  were  demons,  and  fuch  deceafed  heroes  as  they 
luppoled  to  be  fubordinate  powers,  but  railed  to  the  dignity  of 
Cods  ;  from  all  thefe,  the  Apoftie  dlftingaiflies  the  true  God,  the 
Creator  ^i  the  world  by  this  title,  "  God  over  all^  blessed  for  ever- 
more Z"*  q.  d.  that  God  to  whom  alone  the  blefTmgand  adoration 
of  all  intelligent  cre:jtures  is,  and  will  be  forever  due.  The 
polytheifm  of  the  Geniile  world  is  here  expofed  by  the  Apollle, 
reprefenting  the  weaknefs  and  folly  of  any  fubordinate  deities 
under  one  aslupreme,  v/hich  the  God  of  Ifrael  always  difclaimed. 
His  conitant  language  was  this  ;   ^  I  am  the  Lord  and  thsre    is 

none  elfe  :   There  is    no  God  befides  me." -''  I  am  God,  and 

there  is.  none  like  me."  "  Before  me  there  was  no  God  form- 
ed, neither  will  there  be  after  me."  V/hat  abfurdity  for  chrifti- 
ans  to  talk  of  one  God  that  is  fupreme,  and  another  that  is  God 
in  a  fubordinate  fenie! — I  apprehend  upon  the  whole,  that  no- 
thing but  the  moft  determined  oppofition  to  the  fupreme  deity  of 
the  Son  of  God,  could  ever  induce  any  one  to  force  and  ftrain  a 
text  from  ils*  plain,  genuine,  and  grammatical  conftru6tion  ai>d 
meaning,  as  the  otber  interpretation  doth.  The  Scripture  was 
certainly  written  for  the  common  ufe  of  all,  and  is  g-nerally  to 
be  underftood  in  its  moft  obvious  and  eafy  fenfe ;  but  if  this  text 
15  not  to  be  underftood  in  the  fenfe  already  given,  but  muft  be  un- 
derftood  (the  latter  claufe  I  mean)  as  a  doxology,  I  defpair  of 
ever  underftandiiig  any  one  text  delivered  isi  the  plaineit  terms 
imaginable.  The  truth  is,  it  requires  a  great  deal  of  the  moft 
unhappy  ingenuity  to  bring  divine  revd.tion  seemingly^  to  fup- 
port  a  bad  caufe.  Iconclude  tlien,  tnat  [efus  Chrift  is  truly  and 
properly  God  confubftantud  v.-ith  his  Eternal  Father  ;  even  the 
moft  high,  and  infinitely  blefted  God. 

In  connexion  w^ith  the  foregoing '^criptures.  permit  me  Sttper- 
bus  to  offer  another  to  yonr  coniidci  ati'  n  in  fupport  of  the  fu- 
preme deity  of  the  Son  of  God. — Who  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  wiih  God  ;  but  made  himfelf 
of  no  reputation,  and  took  upon  him  the  form  of  a  fervant,  and 

\  Eph.  iv.  6.      g  1  Chron.  xvl.  36.    Pfal-  xli.  13,  and  89,  62. 


[    19    ] 

Was  made  in  the  likenefs  of  men.f  The  Apoftle  in  this  text 
feems  to  have  forefeen,  and  obviated  the  Socinian  herefy  ;  for  he 
doth  not  only  call  Chrift,  God^  but  he  informs  us  how  he  is  God* 
Not  by  gift  or  donation,  or  that  he  was  made  God  :  That  "be- 
ing a  contradiction  in  the  very  terms  ;  but  that  he  was  in  the 
form  and  eflence  of  God,  and  fo  equal  to  God,  which  he  could 
not  pretend  to  without  the  higheft  robbery.        '''' 

**  But  Philemon^  might  not  the  form  of  God  (as  I  have  often 
"  heard  it  fo  explained)  be  underftoodas  to  mean  only, that  there 
*^  was  a  cornmunicaiion  made  to  him  of  divine,  and  miraculous 
**  powers  over  difeafes,  Devils,  the  grave,  the  wind,  the  feas," 
&c. 

I  anfwer  Superbus.  by  afl^ing  yon  this  queflion,  was  there  not 
a  communication'^of  this  divine  aiid  miraculous  power  given  to 
Prophets,  Apoftles  ?  &c.  But  where  do  we  ever  read,  that  they 
were  in  the  form  of  God?  Every  one  that  underftands  terms, 
knows  what  is  meant  by  matter  'A\\<i  form.  The  form  of  a  thing 
is  its  eOence,  not  its  (liadow  or  likenefs.  And  therefore  whate- 
ver is  in  the  form  of  God,  is  of  his  eflencc,  and  confequently  muft 
be  God.  And  this  is  the  inference  the  Apoftle  here  makes  ;— 
that  becaufe  he  was  in  the  form  of  God,  therefore  he  was  equal 
to  God  ;  and  it  was  no  prefumption  in  him  to  claim  this  equality, 
becaufe  being  in  the  form  of  God,  he  v/as  by  nature  truly  and 
properly  God. 

But  if  Chrift  was  originally  a  creature  as  Socinians  and  Arians 
maintain,  and  only  advanced  through  the  mere  goodwill  of  the 
Father  to  divine  honor,  then  indeed  he  could  not  be  excufed 
from  the  charge  of  robbery  and  prefumption,  yea  of.  plafphemy 
to  pretend  to  be  equal  to  God. 

"  But  Philemon^  I  have  heard  feme  read  the  words  thus—v/ho 
*'  committed  not  robbery  by  equalling  himfelfto  God,  i.  e.  did 
"  not  rob  God  of  his  honor  by  arrogating  to  be  God,  or  eqilal  to 
"  God." 

Superbus  this  was  explainingthe  text  like  an  oracle  I  It  bears 
thefe  two  meanings,  either  that  Chrift  did  not  arrogate  to  him- 
felf  to  be  God,  or  equal  to  God  ;  and  therefore  did  not  rob  God 
of  his  honor.  Or  otherwife,  it  may  be  underftood,  that  though 
he  did  arrogate  to  himfelf  to  be  Cod,  or  equal  to  God,  yet 
this  was  not  a  robbing  God  of  his  honor.  In  this  hft:  fenfe 
then  it  muft  mean  that  Chrift  is  God,  or  that  it  is  no  diflionor  to 
God  to  have  a  creature  made  equal  to  him.  But  what  a  grofs  per- 
verfion  of  the  phrafe,w^o  thought  it  not  robbery  to  change  itint* 

f  Philip,  ii.  6,  7. 


t     3°     ] 

this,  wTio  committe(^  not  robbery;  as  if  the  Greek  ward  meant 
feoth  thought  and  committed ;  or  that  thought  iind  committed  are 
the  fame  thing; 

Th2  form  oF  a  fervant  which  Chrift  is  here  faid  to  taVe,  was 
his  taking  upon  him  our  ft e(h,  or  our  human  nature,  as  appears 
from  the  followiajr  wor^.s.  ^'' And  was  made  in  the  likenefs  of 
'*''  2iien,  and  being  found  in  firifhion  as  a  man."  And  this  form  of 
a  fervant,  is  compared  witKthe  form  of  God,  in  which  he  was  be- 
fore he  took  upon  him  the  form  of  a  fervant.-  The  fume  word  is 
ufedinboth  branches  of  the  comparifon,  and  therefore  muft  be 
taken  in  the  fame  fenfe,  un'efs  v/e  would  make  the  comparifon 
fallacious.  "  Being  in  the  Form  of  God — ~he  took  upon  him 
*'  the  form  of  a  fervsnt.'^  Therefore  he  ;was  as  truly  God  as  he 
was  man  ;  he  was  asreallv  poffeffed  of  a  div?,-e,  as^e  was  of  a 
human  nature.— And  moreover,  he  was  God  before  he  was  man  ; 
iQV  obferve,  it  is  not  here  faid,  that  hw  took  upon  him  the  form 
of  God,  beeaufe  he  was  always  in  th  it  form,  and  fo  could  not 
\ake  it. 

I  mjo^ht  juft  add  here,  that  we  have  two  other  phrafes  fimilar 
to  this  which  I  have  been  fpeaking  of,  and  as  exprefiive  of  the 
fupremeddi'iy  of  Chrjft,  Heis  called  the  image  of  the  invifible 
Oo-».-*  And  the  exprefsimage  of  his  perfon.f  Now  a  piclure 
or  a  fliadow  is  a  man's  image,  but  not  in  the  fame  refpe61;  as  his 
Son,  who  is  the  exprefs  image  of  his  perfon,  beeaufe  he  partakes 
of  his  identical  nature. 

Would  you -will)  Superhus  to  know  the  hypothefir.  of  the  Soci- 
^.lans  on  this  head  ;  whic!\,  in  the  ifliie  maybe  applied  to  the 
-^'r/V/;?^  aifo  ? -Their  do6lri]ie  then  is  this,  thac  our  Lord  Jefus 
Chrift  is  by- nature  a  mere  man  ;  but  by  the  will  of  the  Father 
advanced  to  the  dignity  of  a  God,  And  beiog  fo  advanced,  he  is 
Dims  veriis  truly  and  properly  a  God.  Allow  me  to  prefent  to 
your-ylew  their  principles  on  this  head,  from  the  learned  Dr, 
£dmafd'' s  Dii^icwdtivt  dg^'^n^  Socinianism^  ^ud  that  in  his  own 
word  Sip 

*'  If  vveconiider  God  in  his  attributes,  we  will  find  that  the 
**'firft  greiit,  and(if  I  may  focall  it)  fundamental  attribute  which 
^'  the  Scriptures  reveal,  and  indeed  natural  reafon  di6lates,  con- 
**  cerning  him,  is  the  unity  of  the  God-head.  Deut.  vi.  4. — 
**  Hear  O  Ifrael,  the  Lord  thy  God  is  one  Lord,  Deut.  xxxii. 
*'  39.  '  See  now,  that  Leven  I  am  he,  and  there  is  no  God  with 
**  me. ==Here  undoubtedly  it  will  be  faid,  that  the  Socinians 

^Coliof.  i.  15.  |'Heb;i.  3. 

« 

J  Vol.  I.  pag.  8  and  feq. 


I    3^     ] 

"  are  beyofid  all  fufpfcion,  orthodox.  All  tlreirfadies  ^nd  labors 
**  being emploved  in  aiftrtiiig  and  vindicating-thfe  unity  of  the 
"  God-head,  in  oppofition  to  the  do6\rine  of  the  Tri.nuy  ;  whif^h 
"  according  to  their  apprehenfion  muil  infer  a  plurality  pf  Gods. 
"  But  for  all  their  boafts  con-cerning  this,  matter,  and  affuming- 
t'  to  t>^emfelves  uponthat  fcore  the  name  of  U7ntarians,  we  mull 
»^  not  be  too  lialfy  in  acquitting fhem  from  the  imputatioi)  of  Fo^ 
^'  lytheisnu  For  although-they  <;eny  the  eternal,  generation. of 
"  Chrift  and  his  divinity,  and  fay  I  e  had  no  exiftenpe  before  his 
**  beino-  formed  in  the  womb  of  -th^e  Virgin  Mary,  and  his  ap- 
"  pearanc6  in  the  world  ;  and  thatiUvbeJng  which  he  then,  bad 
»'  was  purely  human.  Yet  after  his  rcfurreclion  from  the  grave, 
*'  and  afcenfion  into' H,-a-ven,  they  %,  that  God  the  \^x^\qx^. 
"  as  the  reward  ©f  his  obedience  a-nd  fufferings  exalted  him  to 
"  the  honor  a-nd  dignity  of  a  God  ;  -not  indeed  to  be .ihefuprerne 
"  and  eternal  God,  but  \/d^iivtx  D ens  verm,  ^\^\xs^u,  and  fepa- 
"  rate  from  the  Father.  K^d^SGcinm  takes  it  ill  of  his  adver- 
*'  faries  that  they  fiiould  charge  him  with  denying  Chrift  to  be 
"  God;  and  complains  againa  them.that  will  not  be  brought  to 
"  confefs  and  worfnip  hirn  for  their  Lord  and  Cx)d,  who  was 
*^  once  a  weak  and  infirm  man.  And  herein  he  faith  the  power 
"  and^oodnefs  of  God  was  difcovered,  andhis  admirable  wif- 
^*  dom  difplayed,  in  extolling,  and  deiKdng  this  man,  beyond 
<*  what  we  can  imagine. 

'-'  And  to  theobjeaion  againft  this  opinion,  -as  that  which  ^id 
"  unavoidably  infer  a  plurality  of  Gods.  Wohzogenius^^V.  tell 
«  you  that  if  by  two  Gods  vou  mean  (^ne  ot  whom  are  all  things, 
"  and  we  in  him,  and  the  c/^^r  by  whom  are  all  things,  and  we 
*^  by  him  ;  we  are  fo^  far,  faith  he,  from  being  afimmed  of  wor- 
*'  fliiopin^  two  fuch  Gods,  that  we  rather  glory  in  it.  But  if  it 
*'  fliall  be  further  faid,  that  to  do  them  right, they  acknowledge 
''  but  one  fupreme  God  by  nature  :  and  that  Chnft  14  only  God. 
'•  by  apDointment  and  office,  not  .?2^/z/j,but/^m/x,  uot  begotten, 
*^  but  made  ;  andd^ified  after  his  afceniion  by  a  communication 
"  of  the  divine  power,  wifdom,  and  Goodneis  to  him. 

'^  I  anfwer  that  this  is  fo  far  from  abating,  that  it  rirther  m- 
'^  creafes  the  difficulty,  and  makes  the  Socinian  notion  both  im- 
"  pious  andabCurd;  as  may  be  iliown  nio^re  at  iarp;e  hevtalter, 
"  when  we  come  to  lay  the  charge  of  idolatry  at  th^ir  door.--.. 
"  Indeed  one  would  think  it  (liouldbe  a  debafing  of  the  name,  and 
"  honor  that  IS  -due  to  God,  to  give  either  of  them  to  any  hut 
.^  him  who  is  i-rom  all  eternity.  The  fame  Wolt%oge^ws  will 
«  tell  you,  you  may  if  you  pleafe  reproach  them^  for  fo  doing  ; 
"  but  he  values  it  not  a  rufli,  nos  non  erubescimus^  lays  he,  we  are 


C    3*    1 

♦*  not  afliamed  to  own  tiiat  we  worfliip  Detim  factum  velfactlii" 
'^  UTUy  a  made  God  ;  not  made  by  a  goldfmith,  or  engraver,  ab 
"  aliquo  sculptore^  vel  auri  fabro.  But  they  acknowledge  witU 
"  Peter^  A6ls  ii.  36.  That  Gojd  hath  made  Jefus  who  yas  eru- 
"  cified  Lord  and  Chrifl,  i.  e.  faith  he,  Deum  eximium  feceritj 
**  hath  made  him  a  great  and  eminent  God. 

"  If  this  be  not  enough,  if  you  pleaCe  to  confiilt  Smalcius  j  he 
**  will  give  you  all  the  fatisfaClion  on  this  head  that  you  can  pof- 
*'  fibly  defire.  For  firfth^  will  tell  you,  that  whereas  the  Scrip- 
**  tures  aflure  us  that  there  is  but  one  only  true  God;  yet  thi§ 
**  muft  be  taken  sano  sctisu^  not  as  if  there  were  no  other  true 
**  God,  befides  God  the  Father;  but  that  there  is  noae  that  is 
**  God  eode7n prorsus  viodo^  juft  in  the  lame  manner  as  he  is.— r- 
"  For  otherwife  the  thing  is  certain  and  paft  all  doubt,  that  there 
•**  are  more  true  Gods  than  one.  And  let  the  infpired  writers 
**  be  never  fo  pofitive ;  yet  he  and  his  friends  can,  and  will,  with 
**  equal  confidence  advance  this  contrary  pofition  that  the  true 
**  God  is  not  one  only  true  God.  Nay,  it  is  not  an  indifferent 
•*'  matter  ;  but  a  truth  which  they  firmly  believe,  and  earnefdy 
'*  contend  for  ;  and  therefore  pronounce  it  without  hefitation, 
^'  that  there  aremorje  true  Gods  than  one. 

*'  And  indeed  they  have  reafon  to  contend  earneftly  for  this 
"  opinion  ;  if  it  be  true  what  he  faith  in  the  fame  place,  that  to 
"  acknowledge  and  confefs,  and  adore  one  only  chief  and  sm- 
*'  preme  God,  is  purejy  judaical,  and  a  renunciation  of  the  chri- 
''  ftian  religion.  Here  he  fpeaks  as  home  to  the  point  as  you 
''  can  poffbly  defire;  and  it  is  enough  in  all  confcience.  Thus 
*'  whereas  the  Scriptures  tell  us  there  is  but  one  God  ;  the  Soci^ 
*'  7iians  fay  there  are  two;  one  God  by  nature,  another  by  grace 
'*  — onefupreme,  another  inferior  ;  one  greater,  another  itfier  ; 
""  one  elder  and  eternal;  another  a  junior  and  modern  God. — 
^  /^nd  this  by  Socinus  is  made  the  great  m)il:ery  of  the  chrifrian 
"  religion  I  Greater  indeed,  if  true,  and  more  incompreheniible 
'-  than  any  other  ;  or  rather  than  ail  the  ftupendous  and  adorable 
*'  m.ylleries  of  our  fiiith  put  tozfether." 

What  this  learned  auihor  obfeives  v/ith  regard  to  the  Socini- 
ans^xs  applicable  at  the  fame  time  to  the  Arians,  Tht-fe  latter 
make  Chriit  a  creature  (though  a  more  excellent  one)  and  a  made, 
yet  real  God  as  well  as  the  former.  But  L  pray  vvhat  notion 
can  any  one  have  of  &  iniidc\  or  created  re:x\  God  ?  i.  e.  a  God  and 
no  God?  Is  there  not  an  infi.iite  diflance  between  God  and 
any  creature,  be  that  creature  never  fo  excellent  ?  In  a  word, 
is  our  Saviour  in  their  opinion,  ftrictly  and  properly  God  ;  or  is 
he  not  ?  If  he  be,  why  do  they  not  fay  fo  ?  If  he  be  not,  why  do 
they  worCUip  him  ?     Seeing  the  Scripture  is  to  the  Uft  degree, 


[    33    J 

and  indeed  beyond  exprelTion^  careful  to  guard  againfl  idolatry. 
But  ot  this  more  afterwards. 

''  But  Philemon,  if  Chriil  be  God  in  the  flrid  and  abfolute 
"  fenfe  of  the  words;  why  is -God  the  Father  faid  to  be  the  only 
*'  true  God,  in  exclufion  of  all  others.  John  xvii.  3. — To 
"  know  th.^e  the  only  true  God,  and  Jefus  Chrift  whom  thou 
''  haft  fent.»* 

The  meaning  of  thefe  words  Sitperbus^  I  apprehend  is  this  ;  to 
know  thee  the  only  true  God,  &c.  i.  e.  that  the  Gentiles  quit- 
ting their  dumb  idols,  and  falfe  Gods,  may  own  thee  alone  to  be 
the  living,  and  true  God,  who  made  Heaven  and  Earth  ;  and 
that  the  Jews  may  own  me  to  be  tfay  Son  fent  to  them  from 
Heaven,  and  that  IVIeifiah,  which  according  to  the  promife  to 
Abraham  and  David,  ihou  hall  fent  to  them  :  for  by  knowing 
thee  fully,  they  fliall  know  me  aUb,  whom  all  men  are  to  wor- 
fliip  as  they  woriliip  the  Father  ;  and  whom  he  that  doth  not 
wojfliip,  doth  not  truly  honor  the  Father  ;  for  I  and  the  Father 
are  one. 

But  more  particularly  here  ;  the  term  God  is  to  beunderftood 
of  God  e(f<;ntially  confidered,  in  oppofition  to  all  falfe  Gods,  and 
by  no  means  rxclufive  of  the  Son  or  Holy  Ghoft,but  inclufive  of 
them  as  divine  perfons  with  the  Father   in  the  fame  God-head. 
If  the  adverfaries  of  Chrift's    upreme  deity  fliould  fay  that  the 
word  solus  Oiily,  excludes  all  oiher  things  from  any  communion 
with  that  of  which  it  is  predicated,  andfo  imports  that  the  Father 
alone  is  the  true  God  ;  this  affertion  may  be  confuted  from  manv 
inftances  both  of  the  Old  and  New  Tefta.ment.     Doth  not  Solo- 
mon  fay  of  God,  ^*'  vhou  only  knoweft  the  hearts  of  all  men,"  and 
yet  faith    Chrift,"' all    the  churrches  llvail    know  I  am    he  that 
fearches  the  heart  and  tries  the  reins,  to  give  every  man  accord- 
ing to  his  works."     It  may  further  be  remarked  here^that  Chrift 
fpeaks  of  himfelf  in  diftin6tion  from  the  only  true  God,  not  Vs^th' 
regard  to  his  own  nature  as  God,  but  with  refpe6lta  liis  office- 
capacity,  as  he  intimates  by  adding   thefe  words,  ^'  whom  thou 
haft  fent,"  viz.  to  be  Savior,  the  knowledge  of  v/hom,  a«  fuch, 
is  as  neceftary  to  eternal  life,  as  the  knovvledge  of  the  true  God 
in  diftinclion  from  idols.     If  Chrift  be  excluded  here  from  being 
the  true  God,  I  cannot  poflibly  fee   but  there  muft  be  the  moft 
palpable  contradi6lion.  between  this  and  the  firft  verfe  of  this 
gofpel,  where  the   Evangelift  plainly  informs  us,   that  the  word 
was  not,  only  with  God,  but  that  the  word  was  God^  ftri611y  and 
properlv  taken. 

This  will  receive  further  confirmation  from  Jude,  v.  4.  deny- 
ing the  only  Lord  God,  and  our  Lord  Jefus  Chrift.  Thefa  v^/ordr 
may  be  as  properly  rendered  thus  ?  denying  thaonly  Lord  God, 

F 


[     34     ] 

even  our  Lord  Jefus  Chrlft  :  or  accordi ag  to  fome  ;  and  denying 
Jefus  Chriil  our  only  mailer,  God,  and  Lord."*  Now  that  they 
ought  to  be  fo  rendered  is  evident ;  becaufe  one  article  only  is  put 
before  all  thefe  words  ;  and  becaufe  the  perfon  who  is  the  only 
mafier  and  God,  is  by  Pinter  called  the  Lord  that  bought  us  : 
Now  was  it  not  Chriil  that  bought  us  with  his  own  blood? 

''  But  Philemon  would  not  what  we  have  in  i  Corinth,  viii, 
*'  6.  feeoi  to  exclude  Chrifl  from  being  God  in  the  {lri6l  andab- 
''  folute  fenfe  of  the  word  :  but  to  us  there  is  but  one  God  the 
*'  Father,  of  whom  are  all  things  and  we  in  him,  and  one  Lord 
"  Jefus  Chrlft  by  whovii  are  all  things,  and  we  by  him.". 

6M/;cr/y7,\f,  I  hope  it  will  not  be  urged  here,  that  when  the  Apoftle 
fpeaks  of  one  Lord  Jefus  Chriil:,  that  the  Father  is  excluded  from 
being  the  Lord  o^.  Chriilians,  neither  by  faying,  there  is  but  one 
God  the  Father,  ought  it  to  be  fappofed,  that  he  excludes  Jefus 
Chrift  from  being  alio  the  God  of  Chriftians.  Efpecialiy  if  we 
coniider,  that  he  is  here  ililed  that  one  Lord  by  whom  all  things 
are  created,  Eph.  iii.  9.  all  things  which  are  in  Heaven  or  in 
Earth,  Coll.  i.  16  for  he  that  made  all  things  is  God,  Fleb.  iii. 
4.  and  by  rhe  work  of  creation  is  the  Godhead  known,  Rom. 
i.  10.  And  tliis  is  elfewhere  made  the  very  defcription  of 
God  the   Father,   that  it  is  he  by  whom  are    all  things.     Rom. 

xi.   35. Again  it  is   here  faid  that  all  things  wei'e    not  only 

created  by  this  Loj-d^hni  for  61771-,  alfoCoU.  i,  16.  confequently 
as  he  IS  tije  laft  end,  he  mull:  be  the  firil:  caufe,  and  therefore  God 
in  the  moil  ftri<5l  and  proper  fenfe  of  the  word — But  further, 
it  is  evident  that  the  ApoRIe  in  this  place  is  fpeaking  of  God  in 
oppofition  to  idols  ;  for  he  had  laid  down  this  poii'.ion,  viz.  that 
an  idol  is  nothing  in  the  world,  and  that  there  is  none  other  God 
but  one.  And  he  goes  on  in  the  fubfequent  verfes  to  prove  this 
alTertion  ;  for  though  there  be  that  are  called  Gods  many,  &c. 
but  to  us  there  is  but  one  God,  &c.  and  one  Lord  Jefus  Chrift, 
etc.  Now  can  v/e  fuppofe  that  the  Apoftle  here  meant  one  fub- 
ordinate  God,  diftin6l  in  iiature  from  the  one  fupreme  God  ?  If 
he  did,  he  at  once  overthrew  what  he  w^as  proving  :  and  at  the 
fame  time  doth  he  not  land  us  in  the  very  bofom  of  idolatry, 
by  fuppofing  one  fupreme,  and  another  fubordinate  God?  And 
at  the  fame  time  alfo, did  he  not  give  a  very  ftrong  handle  t.j  the 
Heathens  to  defend  their  idols  and  the  w.^'^Oiip  of  then)  ?  For 
many  of  them  believed  there  was  but  one  fupreme  God,  but  at 
the  fame  time  thought  divine  woriliip  w^s  due  to  fome  inferior 
deities  ;  and  therefore  if  Chrift  was  not  truly  the  moft  high  God, 
and  yet  is  to  be  worfliipped,  as  moil  of  the  oppofers  of  hisGod- 

*  See  Dr.  Y\^hltby  on  the  place. 


L    35    J 

head  allow  ;  would  not  this  rather  confirm  than  confute  the  Hea- 
thens ophiion,  that  inferior  deities  may  be  worfliipped. 

But  fuppo'ing  that  the  Apoftle  here  fpeaks  of  the  one  God, 
according  to  two  different  manners  of  fubfiftence  and  operation, 
viz.  the  Father  of  whom  are  all  things,  and  the  Son,  the  caufe 
by  whom  are  all  things,  the  Father  working  by  the  Son  according 
to  their  order  of  perfonal  fubfiftence  in  the  Godhead,  then  he 
argues  fuitably  to  his  defign  of  proving  that  '*  there  is  no  other 
God  but  one,"  and  that  all  inferior  deities  are  nothing, 

""  Philemon^  is  not  Chrift  called  the  firft-born  of  every  crea- 
"  ture  ?  Iffo,  how  can  he  be  truly  and  properly  God?  Can 
"  any  thing  be  the  firft-born  of  creatures,  but  a  creature  ?  Is  not 
"  the  ekleit  Son  of  the  number,  and  of  the  fame  nature  with  the 
"  reft  of  the  brethren  ?"* 

Suj)^rbiu^  this  text  can  never  fit  Socinians  for  proving  Chrift 
to  be  a  creature  and  not  the  true  God  equal  to  the  Father.  For 
if  he  was  the  firft-born  of  every  creature,  (granting  him  to  bt  no 
more  than  a  mere  creature)  he  certainly  had  a  being  prior  to  his 
conception  in  the  womb  of  the  Virgin  Mary  ;  which  yet  they 
deny.  It  will  neither  fit  Arians  nor  Socinians^  for  this  reafon  ; 
becaufe  the  Apoftle  afterts  all  things  were  created  bv  him  : 
now  if  all  things  were  created  by  him  which  are  in  Heaven,  and 
which  are  in  earth,  vifible  and  invifible,  &c.  muft  he  not  be 
among  the  number  of  thefe  creatures  ?  Or  elfe  there  were  fome 
things  which  were  not  created  by  him  ;  but  this  would  be  a  flat 
contradiclion  to  what  the  Apoftle  aflerts.  But  if  all  things  were 
created  by  him  it  will  neceftarily  follow,  that  he  created  himfelf. 
But  very  properly  is  our  Lord  here  called  the  firft-born,  or  ra- 
ther, as  the  words  may  be  very  properly  rendered  the  heir  of  all 
things.  Now  to  a6l  as  an  heir,  is  to  a6l  as  a  Lord.  And  this  is 
the  grand  chara6ler  of  Jefus  :  he  is  the  heir  or  Lord  of  all  things, 
^ecaufe  he  created  all  things,  animate,  and  inanimate,  rational, 
and  irrational,  which  are  in  Heaven  above,  or  in  the  earth 
beneath.  Is  he  not  exprefsly  called  w.  i8.  the  firft-born  from 
•  the  dead,  as  being  Lord  over  the  dead  ;  fince  for  this  caufe  he 
dwed,  and  rofe  again,  that  he  might  be  lord  over  the  dead  and 
over  the  living.  Rom.  iv,  9.  The  firft-born  is  neceffarily  the 
heir,  and  fo  Lord  of  the  family;  therefore  the  firft-born  was  by 
the  ancients  denominated  Lord  as  well  as  heir  ;  pointing  out  his 
g^eat  authority  over.the  other  branches  of  the  family.  The  right 
of  prii^iogeniture  is  folely  lodged  in  our  Lord  Jefus  Chrift.  He 
is  prince  over,  and  liigh  above  all  creatures,  they  being  the  work- 
rn  inihip  of  his  hands.  And  therefore  the  Apoftle  affigns  a  reafon 
why  he  is  called  the  firft-born,  heir,  or  Lord  of  all   creatures, 

*  Coll,  i.  15. 


C    36   ] 

becaufe  he  is  their  Creator  ;   all  things  were  created  by  him  as 
the  firft  caufe,  and  for  him  as  the  laft  end. 

Accoi^ding  to  a  very  learned  author,^  the  Soclnians  glofs  on. 
the  foregoing  text  is  to  the  following  purpofe,  viz.  that  to  Chrift 
here  is  not  afcribed  the  creation  of  the  old  world  and  all  things 
that  are  in  it  ;  but  only  the  creation,  that  is,  the  renovation  of 
all  things  under  the  gofpel-ftate,  or  the  reformation  of  mankind 
by  Jefus  Chrilr. 

What  an  antlfcriptural  interpretation  1  how  foreign  and  re- 
mote from  the  raoft  ufual  fenfeof  the  words.  How  fiat  and  un- 
couth to  fay,  that  Jefus  Chrift  was  before  every  new  creature, 
i.  e.  before  the  renovation  made  by  him,  or  rather  his  ApoRIes 
after  his  exaltation.  Is  it  not  evident,  and  that  upon  the  flight- 
ell:  obfervation,  that  the  Apoitle  fpeaks  hereof  fuch  things  as  are 
incapable  of  this  moral  crccition,  viz.  the  creation  of  all  things 
viiible  upon  earth?  Doth  not  thefe  ^//things  comprife  all  things 
v/iihout  life,  inanimate  as  well  as  animate,  metals,  flones,  ele- 
ments, all  vegetables,  and  all  beafts  ?  And  did  Chrift,  and  his 
Apoilles  preach  to  Uones,  trees,  and  beafts  for  their  renovation  ? 
Did  he  come  to  make  a  moral  renovation  upon  things  invifible, 
viz.  the  Angels  f  Good  Angels  needed  it  not,  and  bad  Angels 
are  fliut  up  in  utter  darknefs  beyond  the  reach  of  mercy.  And 
yet  Crellius  tells  us  that  Jefus  is  exalted,  and  hath  received  pow- 
er and  authority  to  reform  and  renew  men  and  Angels.  The  • 
moft  favorable  conflruclion  we  can  put  upon  this  man's  hypoth- 
efis  on  this  head  is,  that  he  had  certainly  forgot  himfelf.f 

In  a  word  I  would  prove  the  confubftantiality  of  the  Son  of 
God  from  this  obje6ted  text,  from  what  he  is  called  in  the  pre- 
cediiig  verfe,  '' the  image  of  the  invilible  God."  Did  he  not 
make  him  who  is  invifible  in  his  effer.ce,  conspicuous  to  us  by 
the  divine  works  which  he  wrougiU,  they  being  fuc;h  as  plainly 
fliowed,  th  ."  '-'•  in  him  dwelt  all  the  fjljeis  of  the  Godhead  bo- 
dih/."  For  an  invifble  God  can  01  ly  be  ^^^n  by  his  efFe^^is  of 
power,  v/ifdom,  and  goodnefs,  by  which  fatTVtTie  Apoftle,  from 
the  creation  of  the  wo  Id'the  invilible  things  oF  God,  viz.  his 
eternal  power  and  Godhead,  have  been  made  known  by  the 
things  which  are  njadc.|     He  is  fo  the  image   of  God,  that  he 

*  Dr.  "Whitby  en  the  place. 

t  Qnia  ex  C'lrTli  rKr.ltatione  et  divino  pnod  acceplt  imperjo.  confe- 
ctita  eft  hxc  A-ir^eioriim,  homini^  t>qL.e  r^  fc- matio,  ac  reiiovatio  per 
ilium,  etin  Ulr  f,;<*'>i  rlTe  dicitur,  fcu  ilia  creati^  id  eft  renovati  dicua- 
tur.    Creilius  i.i  iOCuiiu 

%  Rom.  i. 


I    37     ] 

that  hath  feen  him  hath  feen  the  Father  ;  becaufe  in  their  nature 
they  are  one,  and  in  their  glory  undivided.  I  conclude  then 
that  he  who  is  ^'  the  image  of  the  invifible  God,"  the  Creator  of 
all  things  in  Heaven  and  earth,  muft  be  far  more  excellent  than 
the  mod  excellent  among  all  creatures  ;  that  he  is  the  firft-born, 
the  fupreme  Lord  over  all. 

I  have  juft  to  add  Onesimus,  that  for  the  prefent  I  was  obliged 
to  leave  my  fore  afHicled,  and  dying  friend.  I  received  the  call 
to  return  home  with  great  rejuclance,  and  with  far  greater  did  I 
leave  my  affe6lionate  ^'/z/^er^zfj-.  However  my  heart  is  with  him, 
and  my  moil:  earneft  requeft  is  for  him. — Do  not  forget  to  ac- 
quaint me  firfl:  opportunity  of  the  ftate  of  your  aft*.iirs — And  may 
the  Lord  Jefus  Chrift,  the  Eternal  Son  of  the  Father  in  truth 
and  love  ;  who  is  God  over  all  bkiTed  for  ever,  be  the  God  and 
S'aviour  of  my  dear 

ONESIMUS. 


LETTER     IL 

P  H  I  L  E  M  O  N    TO     ONESIMUS. 

Dear  Onesimus,  ^__— — r- 

■\7"OUR  favour  of  the  7^/j  inft.  cr.>i<?  fafe  to  my  hand.  It 
X  breathes  the  language  ot  one  who  is  acquainted  with  vital 
religion  and  experimental  godlinefs.  May  your  path  be  like  that 
of  the  juO;  maiVs  which  flaineth  more  and  more  unto  the  perfect 
day.  May  you  go  on  from  one  degree  of  glorious  grace  unto 
another,  uritil  you  appear  before  God  in  Zion,  when  grace  lliall 
be  fwallowed  up  in  glory  ;  when  you  fliall  "fee  no  more  darkly 
"  as  in  a  glafs,but  face  to  face." 

I  returned  as  foon  as  poffibly  I  could  to  my  dying  friend.  I 
found  him  quite  difconfolate.  The  comforter  that  can  only  re- 
lieve the  diftreffed  foul  ftood  (in  his  apprehenfion)  aloof  from  his 
fore.  He  addreffed  me  £s  far  as  I  remember  in  the  following 
terms.  ^'  My  dear  Philemon^  fince  you  left  me  I  have  had  a 
**  fore  conflisSl  ;  nothing  prefents  itfeif  to  my  viewbut  what  is 
*'  truly  alarming  and  (liocking.  Wfcen  I  take  a  view,  of  my  paft 
**  lire,  1  am  filled  with  tlrsutmofl  confufion  ;  when  Hook  before 
*'  me  I  tremble.  I  am  about  to  die  ;  and  immediately  I  am  to 
"  be  fifled  before  the  impartial  "tvibunal  of  an  holy,  juft,  and 
^*  righteous  judge.     V/ha'c  muft  I  do   to  efcape  condemnation? 

G 


I  38  J 


*'  My  bypafl  offences  are  mudered  up  before  in  horrid  array.-— 
**  I  find  a  veil  hung  up  between  rne  and  pardoning  mercy,  that 
"  I  cannot  behold  ihat  darling  attribute  of  the  divine  nature. 
''  Satan  is  inje6ling  this  horrid  fuggeftion  that  "  the  Lord  hath 
'^  fliut  up  his  tender  mercy.in  his  wrath»"  I  find  little  or  no 
"  comfort  either  from  the  abfolute  promifes  01  the  new  cov- 
'■'  enant,  or  from  the  all-atoning  merits  of  the  Son  of  God.  O 
"  that  the  "  Son  of  righteoufnels  would  arife  on  me  with  heal- 
"  ing  in  his  wings  ;"  and  diffipate  my  fears,  Rrcngthenm)/ faith, 
"  invigorate  my  almoft  dying  hope,  and  pour  into  my  dilconfo- 
*'  late  benighted  foul,  the  oil  of  joy  and  confolation.  Have  pity 
"  upon  me  dear  friend,  have  pity  upon  me,  and  tender  me  your 
*'  bell  advice  in  my  prefent  melancholy  cafe.'' 

lAy  d.QZX  Superbus^  I  feel  with  you  in  your  prefent  downcafl 
{Condition  ;  may  he  "  that  turneth  the  fliadow  of  death  into  the 
*•'  morning,"  come  and  refolve  your  doubts  and  chafe  away  your 
fears, — Perhaps  you  are  laboring  under  a  very  fad  miflake,  and 
a  very  fatal  one  too  with  regard  to  your  prefent  comfort,  viz,  — 
that  if  the  genuine  humble  chriftian  has  given  his  aflent  to  this 
true  and  faithful  faying,  "  that  Jefus  Chrift  came  into  the  world 
*^  to  fave  fmners,"  and  to  fave  him,  that  he  fliould  no  more  doubt 
c>f  it.  To  eafe  your  mind  with  regard  to  this,  remember  the  ex- 
•^ffflTion  of  a  very  exercifed  chriftian  on  this  head.  "  Doubtlefs 
"  that  faith  (f^id  he)  which  is  never  afifaulted  with  doubting,  is 
*'  but  a  fancy  ;  ^  'Turedly  that  affurance  which  is  ever  fecure,  is 
*'  but  a  dream. "f  Although  there  is  no  intermixture  of  faith 
.and  unbelief,  yet  where  the  former  is  ir^planted,  there  the  latter 
Is  fare  to  haunt  it.  There  are  indeed  fome  happy  intervals  in  the 
.chriftian's  life  in  which  this  celeftial  grace  arrives  at  its  pkro- 
fhoria  or  full  affurance,  and  in  this  cafe,  the  mouth  of  his  unbe- 
lief may  be  ftopped,  but  even  then  it  is  far  from  being  extirpated. 
God  for  v/ife  and  holy  ends  permits  it  to  be  thus  vt^ith  the  chrifti- 
an ;  particularly  to  keep  him  humble.  My  dear  friend,  pride  and 
a  fond  conceit  of  ourfelves  are  interwoven  in  our  very  natures. 
The  Lord  in  mercy  thus,  exercifcs  his  people  to  keep  them  from 
fpiritual  pride,  and  to  teach  them  to  live  habitually  on  that  grace 
that  is  fn  the  fountain.  The  Apoftle's  thorn  in  tlie  flefli  feems 
rather  preventive  than  corre61ive.  To  keep  him  humble  after 
Iiis  rapture,  ratfeer  than  to  chaftife  him  for  any  prefent  prevail- 
ing pride  of  foul.  And  if  fo  holy  a  perfon  needed  it,  what  do 
we  think  of  ourfelves  ? 

But  Svpcrbus^  in  order  to  reftore  peace  to  your  troubled  mind 
confider,  that  no  fenle  of  your  u:iv/orthinefs   fliould   drive  you 

'(•  Bolton's  diredionsfor  walking  v/ith  God. 


C    39    I 

from  that  phyfician  who  can  reftore  health  and  curs  tc  yourfoui. 
lleHeve  in  hi  in  now  as  if  you  had  never  done  it  prior  to  this  ve- 
ry period.  If  you  were  as  bi-im  full  of  fin  as  the  fea  is  of  water, 
the  fun  of  light,  and  hell  of  darknefs  ;  yet  remember  your  fins 
are  not  infinite,  but  the  mercy  of  God,  and  the  merits  of  Chrift 
are.  Let  your  cafe  be  as  bad  as  the  D«vil  and  an  awakened 
wrangling  conference  can  make  it  ;  yet  here  lies  your  comfort, 
**  the  blood  of  Jefus  Chrift  his  Son  cleanfeth  from  all  fin."  Has 
God  heard  thoufands  as  it  were  out  of  the  belly  of  hell,  and  fiiali 
you  now  defpair  of  mercy  ?•  Is  his  hand  Oiortened  that  it  cannot 
iave  I  Or  his  bowek  fiiut  up  that  he  will  not  ?  Is  that  glorious 
luminary  the  fun  emptier  of  light,  for  fli-ining  ?  Or  weary  of  be- 
ftowing  his  beams  on  dunghills?  Dare  your  unbelieving  hears 
fay  that  there  are  no- rays  in  the  Son  or  righteoufnefs  for  you  ? 
When  you  fee  tiiey  have  darted  on  benighted  fouls,  upon  the 
very  verge  of  the  bottomlefs  pit.  Would  you  be  willing  to  give 
up  your  part  in  the  all-atoning  merits  of  the  Son  af  God,  and 
refign  up  the  exceeding  great  and  precious  promifesof  the  new 
covenant  to  others. — '^  No  Philemon  I  never  wilL"  Your  own 
unbelieving,  heart  and  the  accufer  af  the  brethren  have  kindled 
this  flame  in  your  b(jfom.  Satan's  finger  is  in  this  finifhing 
ilroke  of  wickednefs,  in  order  to  diflionoryour  God,  and  d^fturb 
yourpeace.  Though  walking  in  darknefs^  feeing  no  light  ;  yet 
llay  yourfelf  on  the  Lord,  whofe  thoughts  of  mercy  are  as  much 
above  yours,  as  the  heavens  are  above  the  earth. — Wreftle  with 
him  in  prayer  till  he  return  and  blefs  you,  A  holy  violence  and 
reiterated  importunity  will  never  difpleafe  the  Holy  One  of  Is- 
rael. Say  with  the  leper^^"-  Lord,  if  thou  will  thou  canft  make 
"•  me  clean."  Wait  with  the  Syropbenician  woman,  in  great 
humility,  though  his  countenance  be  ftern,  and  his  anfwer  rougli 
at  the  firft,  yet  in  due  time  you  will  find  him  the  meek,  gentle^ 
Lamb  of  God.  If  the  Devil  and  your  mifgiving  heart  attempt 
to  ftop  the  breath  of  your  prayers,  cry  the  louder  with  the  blind 
man,  "thou  Son  of  David  have  mercy  on  me."  "  He  waits  to 
"  be  gracious,"  and  by  poor  broken  penitent  finners,  he  will  be 
intrcated.* 

In  a  word  my  dear  friend,  believe  me  that  notwithftanding  of 
all  this  combuftion  raifed  in  your  foul  by  the  Devil  and  your  un- 
belief, God  has  gracious  defigns  towards  you.    Be  of  gpod  cheer, 

*  Grcenbam  informs  us  of  an  Arian  put  to  death  at  Nor-joich^  who  a 
little  before  his  execution,  aiked  if  he  might  be  faved  by  Chrift  ?  And 
being  told  he  might  ;  broke  out  into  this  blafphemous  fpeech.  "If  your 
*^  Chrift  is  fo  eafily  to  be  intrcated  as  you  f^iy,  then  I  defy  him,  and. 
^'  care  not  for  him.'' 


[      40      ] 

the  great  phyficlan  calls  you,  though  by  harfli  n'.elhods,  yet  with 
gracious  intentions. 

Perm'^tme  now  S'uper5us,  to  offer  to  your  c^nfiderat ion  anoth- 
er argument  in  fupport  of  the  fupreme  deity  of  that  great  Lord 
by  whofe  obedience  and  death  in  the  human  nature,  you  expect 
juftification  at  the  great  tribunal  of  God,  and  eternal  gloiifica- 
tion. 

That  he  is  the  true  God  I  prove  from  another  name  attributed 
to  him  in  Scripture,  viz.  ye.bova/j.'^  Now  this  is  the  incommu- 
p.icablename  of  tlie  one  true  God  :  a  name  fo  peculiar  to  him, 
"  that  he  whofe  name  ahfie  is  Jehovah  is  the  mofc  high  over  all 
"  the  earth.''  This  name  is  ib  peculiarly  appropriated  to  him- 
felf,  that  he  will  not  give  it,  nor  the  gloryand  perfe6\ion  fignified 
by  it,  to  another. ^^  It  is  equivalent  to  that  name  which  the  great 
God  takes  to  hirnfelf,  Exod.  iii.  14.  la^n  that  I mn,  I  ani  that 
\  was,  I  will  be  that  I  am.  The  primary  fgnification  of  the 
ijume  Jehovah  is  being  ;  and  the  mcft  obvious  reafon  of  the  name 
is,  that  God  is  being  itfelf,  independently,  necelTarily,  and  im- 
mutably e'xifting.  ■*'  I  am  Jehovah,  I  change  not."  In  him  is  the 
whole  nature  of  entity  :  and  nothing  hath  any  abfolute  perfe6l 
being  but  GodhimfelF.  It  is  avv-ordof  ablulute  fignificaucn  ex- 
preiiing  th^  eternity,  independuncs.,  and  immutability  of  the  one 
true  God.  And  that  this  is  the  impori  of  tlie  word  is  plain  from 
Scripture,  and  obtains  thefufTrage  of  all  critics,  Jews  andChri- 
ftians,  ancient  and  modern.  The  queftion  then  is,  hath  our  Lord 
Jefus  Chrift  this  name  attributed  to  him  in  Scripture  ?  l^  he  has 
it  will  neceffarily  follow,  that  he  muft  pofTefs  ail  the  glory  and 
perfeclions  ligninedbv  it.  Pvluft  he  not  le  eternal,  independent, 
immutable,  and  necelTirily  esifting  ?  Muft  he  not  be  the  founda- 
iion  and  fountain  of  all  that  is,  or  that  can  poiTibly  be  ? 

That  this  name  belongs  to  h.lm  is  evident  Fri>m  Jer.  xxiii.  6« 
This  is  the  name  whereby  he  riiali  be  called  the  Lord  (or  Jeho- 
vah) our  righteoufnefs.  Jehovah,  exprelTive  of  his  abfolute  fupre- 
macy,  eternal  and  independent  nature  :  And  yet  aftonifliing  !  he 
is  our  righteoufnefs.  He,by  the  aiTumption  of  our  nature  into 
A  perfonal  union  with  the  divine,  becomes  by  his  obedience  and 
death,  the  ground  and  foundatio:^  of  our  juftification  before  G^od. 
That  the  name  Jehovah  is  a  naipe  peculiar  to  him  i*.  evident 
from  a  number  of  other  texts. f  And  in  all  thofe  places  where 
the  Angel  of  Jehovah  is  called  Jehovah  ;  which  can  relate  to 
«one  but  Jefus  the   Angel  of  the  covenant. — Avians  fometimej 

"^  Ifai.  xlii.  8.  t  See  Jer.  xxxiii.  6« 

Zech.  iii.  8,  13.  Ifai.  vi.  3,  &;c^ 


I     41      ] 

aniufeiis  with  tlie  phrafe  ycbovab  Angel  ;  if  they  mean  tliis  or 
any  created  Angel,  be  who  he  will,  let  them  reconcile  their  idea 
witli  the  term  Jehovah,  as  implying  eternal,  neceffary  exifl:e"nce^ 
To  talk  of  a  Jehovah-Angel,  and  yet  his  exiftence  purely  arbi- 
trary, depending  upon  the  mere  good  will  and  pleafare  of  God, 
is  the  grolTeft  abfurdity,  if  not  the  greatelu  impiety.  For  this, 
reafon  it  is  attributing  that  incommxunicable  name  which  God 
will  yield  to  no  creature  whatever,  whether  angelic,  or  supcr- 
angelic.  It  is  feme  what  fcra  nge  to  talk  of  a  yebovah  mutable 
in  his  being  and  exiftence  !  But  fuch  a  Jehovah  do  Arianr  and 
Socinians  make  Jefus  the  Son  of  God.  Time  was  when  this- Je- 
hovah had  no^exiftence;  time  was  when  he  was  only  a  creature; 
afterwards  he  afiuiTied  another  fornj,  he  v/as  made  a  God  ;  and 
who  can  tell  but  he  may  be undeified after  all  I  By  the  fame  mere 
goodpleafure  of  God,  which  created  him,  aiid  deilied  him,  he-may 
be  reduced  to  the  rank  of  a  mere  creature  again.  Vvho  can  fay- 
to  the  conarary  ? 

Seeing  then  thefe  names  of  the  only  true  God  are  given  to 
Chrift  in  a  proper  and  (Iricl  fenfe  ;  and  fome  of  them  are  fo  pe- 
culiar to  God,  that  they  can  be  given  in  no  fenfe  at  all  to  others. 
Seeing  he  is  frequently  (tiled  in  Scripture,  Lord-^ivA  God^  ^'  the 
"  I.oid  God  of  the  piophets,'  'King  of  kings  and  Lord  of  lords  ;* 
*'  th'i  true  God,''  "  the  only  v/ife  God,"  *"'  God  over  all,  bleffed 
*'  for  evermore  ;"  and  particulariy  Jehovah  ;  he  muR  needs  an- 
fwer  thefe  high  titles,  and  be  by  nature  true  and  proper  God. — 
To  fuppofe  oiherwife,  is  to  fuppofe  that  thefe  high  titles,  pecu- 
liar to  the  only  true  God  are  applied  to  Chrifc  without  their 
meaning,  to  amufe  or  deceive,  and  lead  us  into  miftakea  ;  but  as 
that  would  be  blafphemy  once  to  imagine,  fo  the  names  given  to 
ChirR  (hould  fiandin  our  thoughts  for  the  things  they  are  figns 
of,  and  command  cur  belief,  that  he  really  is  what  they  declare 
him  to  be,  the  great  and  true  God,  God  over  all.  immutable,  and 
eternal  in  his  being  and  exiilence. 

What  an  infinite  andcondefcending  (loop  did  this  great  Jeho- 
vah make,  in  the  aiTumption  of  human  nature  in  its  mean,  left,  and 
ruined  ftate  !  How  diftinguifliing  and  fovereign  was  the  grace 
that  prompted  this  infinitely  great  perfonage  to  pafsby  the  more 
excellent  nature  of  the  angelic  tribe,  and  apprehend  the  finking 
nature  of  men.  To  what  an  amazing  height  of  dignity  is  human 
nature  now  raifed  !  God  will  furely  dwell  with  men,  and  men 
Oiall  dwell  with  God.  Hear  the  aftonifliing  news  ye  fons  of  li- 
■entioufnefs  and  riot  ;  ye  who  by  your  prodigal  courfes  do  all 
that  in  you  lies  to  debafe  that  nature  in  you,  which  in  the  perfon 
of  the  Son  of  God,  is  fo  highly  exalted.  Hear  the  awful  threat- 
nin^  pronounced  by  this  incarnate  Jekovab  himfelf ;  ''  if  ye  be- 


[     41     T     , 

"  lleve  not  that  I  am  he,  ye  (hall  die  in  your  fms."  And  if  it 
come  to  this  iflue  with  you,  ye  fliall  never  fee  buc  07ice  your  dig- 
nified nature  in  the  perfon  of  the  Son  of  God.  And  this,  inflead 
of  raifing  your  advuiration,  and  attra6lingyour  efteem,  will  cover 
you  with  everlafting  fliame  and  confufion.  Hear  it  ye  who  with 
the  inoft:  ftrenuous  efforts,  endeavour  all  you  can  to  rob  the  Son 
of  Qoft  of  that  divine  glory  and  niajefty,  which  as  Jebovab  he 
eiTentially  and  necclTarilv  poffefles.  And,  what  if  in  fome  future 
period  you  find  him  to  be,  what  the  Scriptures  unanimouily  de- 
clare him  to  be,  yebovab^  the  true  and  eternal  God,  as  true  to  his 
thrtatuings,  as  to  his  promifes.  "  They  that  honor  me  I  will 
''  honor  j  and  they  that  defpife  me  fliall  be  lightly  efteemed."^ 

What  a  comfortable  refieiSlion  my  dear  Superbus^to  think  that 
you  and  every  humble  chriftian  who  have  taken  up  your  ftand- 
i':ig  for  time  and  eternity  on  this  foundation  which  God  hath  laid 
in  Zion,  the  righteoufnefs  of  Jehovah.  What  infinite  perre6lion 
and  value  (as  I  Tately  informed  you)  muR  be  in  that  facrifice 
which  he  offtred,  wlien  he  offered  up  himfelf.  And  what  a  glo- 
rious as  well  as  unexceptionable  righteoufnefs  mutl:  that  be,  which 
he  by  his  obedience  and  death  hath  wrought  out,  and  by  the  offer 
of  the  gofpel  is  brought  nigh,  to  all  to  whom  the  glad  tidings  have 
reached.  Believe  me  jou  may  venture  your  deareft  interefls  on 
this  bottom  ;  you  may,  without  being  afraid  venture  your  ap- 
pearance before  his  awful  tribunal,  by  laying  hold  on  him,  who 
••  is  made  of  God  unto  us  risrhteoufnefs."  And  feeinp;  he  is  God 
as  well  as  man,  he  cannot  but  be  mighty  to  fave.  He  is  the  fame 
yel^erday,  to  day,  and  forever,  fie  is  Jehovah,  he  changes  not. 
He  is  infinite,  eternal,  and  unchangeable.  Pie  is  infinite  in  wif- 
dom,  to  teach  and  guide  us  with  his  counfel  while  we  are  here  ; 
he  is  infinite  in  his  power,  to  prote6l  and  defend  us,  to  help  and 
fuccour  in  every  exigence  and  ftrait ;  he  is  infinite  in  his  holi- 
nefs,  tofa.n6tify  and  renew  our  natures,  and  to  make  us  haly  as 
he  is  holy  ;  he  is  ii^finite  in  his  gocdnefs,  to  fupply  all  our  wants, 
to  perfe<5l  our  felicity.  In  a  word,  he  is  infinite  in  his  truth,  to 
make  good  all  his  promifes  to  us,  and  all  this  becaufe  he  is  Jebo- 
vab  ;  and  therefore  they  that  know,  and  acknowledge  this  name, 
may  wkh  the  greateft  fafety  put  their  truft  in  him,  who  never 
did,  and  never  will  forfake  them  that  truly  feek  his  face. 

I  proceed  now  SuperbuT^  to  confirm  the  truth  of  Chrift's  fu* 
preme  deity  from  fome  of  thefe  properties  and  attributes  which 
cffentially  belong  to  deity  abfolutely  confidered  ;  aod  if  we  can 
find  any,  or  all  of  thefe  attributed  to  Jefus,  no  one  can  deny  but 
this  confequence  will  unavoidably  follow,  that  he  is  truly  and 
properly  God.  If  he  that  hath  the  true  nature,  and  effen- 
tial'  diftinguilliing  properties  of  man,  is   in  the  propcreft   ienfe 


r  43  ] 

true  snd  real  man  ;  fo  he  that  hath  the  true  nature,  and  eiTential 
diftinguiihing  properties  of  the  only  true  God,  is  in  the  propereft 
fenfe  truly  and  really  God.  It  ceitaii.ly  muft  be  the  greateft 
nbfurdity  and  contradiclion  in  nature  to  fuppofe  otherwife. — 
With  regard  to  the  relation  he  ftands  in  to  us  in  his  oiiice-capaci- 
ty  as  Medi'rftor,  he  is  faid  to  be  '^  full  of  grace  and  truth  ;"  with 
regatd  to  the  relation  he  ftands  in  to  his  Eternal  Father,  as  tli« 
fecond  perfon  of  tlie  ever  blefTed  Trinity,  the  *^fulneis  of  the 
"  God-head  dwells  in  him  bodily,"  i  e.  perfonally  or  fubftanti- 
ally.  The  God-head  dwells  in  him,  that  is,  the  nature  or  effence 
of  God,  yea,  all  the  fulnefs  of  the  God-head,  which  takes  in  all 
its  efteniial  perte61ions,  glory  and  bleilednefs ;  this  not  only 
dwelt,  but  dwells,  that  is,  abides  conflantly  and  for  ever,  not  on- 
ly with  him,  but  in  bim.  So  that  he  has  the  fame  fulneff  of  the 
God-headin  him,  as  the  Father  has,  which  fpeaks  him  to  he  truly 
and  properly  God. 

More  particularly  here,  he  is  EiernaU  ViW^U  {o  he  muft  be 
God  in  the  moft  ftrid;  and  abfolute  fenfe  of  the  word  ;  for  eter- 
nity is  an  incommunicable  andeffentialp^rfexSlion  of  deity  ;  and 
if  he  is  eternal,  he  neceffarily  exifts.  The  firft  Scripture  proof 
I  fliall  produce  in  order  to  confirm  the  eternal  exiftence  of  Chrift 
you  will  fin.d  in  Prov.  viii.  2a,  &c.  The  Lord  poffefTed  me  in 
the  beginning  of  his  ways,  before  his  works  of  old.  I  was  ftt 
up  from  everlafting,  from,  the  beginning,  or  ever  the  earth  was. 
When  he  prepared  the  Heavens  I  was  there  ;  when  he  appoint- 
ed the  foundations  of  the  earth,  then  was  I  by  him,  as  one  bro't 
up  with  him  ;  and  I  was  daily  his  delight,  rejoicing  always  be- 
fore him,  &c.  That  it  is  a  perfon,and  not  an  attribute  or  per- 
fection of  the  divine  nature  that  here  fpeaks,  I  apprehend  no  man 
v.'ill  queftion.  Some  of  the  Arians  them.ielves  own,  that  the 
fpeaker  here  is  the  Son  of  God.  Now  what  is  predicated  of 
him  ?  Juft  the  very  fame  that  is  affirme-d  of  the  one  God  in 
Pfjlrns  xc.  2.  From  everlafting  to  everlafting  thou  art  God. — 
The  Lord  poffefled  me  (by  generation)  in  the  beginning  of  his 
ways,  before  his  works  of  old,i.  e.  before  any  thing  was  created  I 
exifted  -,  and  if  fo  he  was  from  eternity;  for  tiiis  reiifon,  no- 
thing was  before  creation  but  eternity  ;  the  creation  of  the 
world  and  time  were  coeval.  The  Apoftle  Paul  we  find  ufes  a 
phrafe  almoft  ftmiiar  to  what  we  have  in  the  foregoing  text  j 
CoU.i.  17 — And  he  is  before  all  things.  Now  what  is  it  to  be 
before  ail  things  ?  Hut  to  be  from  eternity.  Ar.d  if  he  was  be- 
fore all  things,  i.  e.  from  eternity,  he  muft  necefiatily  be  God 
fupreme,for  an  eternal  creature  is  a  flat  contradiftion.  Why 
doth  the  Apoftlein  the  foregoing  text,  fay  the  Chrift  was  before 
all  things  ?     But  to  prove  him  the  Creator  of  all  things  j  and  is 


[      44     1 

it  not  abfolutely  requifite  that  the  Creator  exift  before  the  thin o> 
created  ? 

Again,  we  have  another  iHuftrious  text  to  the  fame  purpofe 
in  Ifai.  ix.  6.  Unto  us  a  child  is  born,  unto  us  a  Son  is  given, 
&c.  If  you  would  wifli  to  know  the  expofition  of  this  text  by  a 
certain  Socinian^  I  will  give  it  in  his  own  words.  **  Unto  us  a 
*'  child  is  born,  unto  us  a  Son  is  given — the  wonderful  counfel- 
^  lor;  the  mighty  God,  the  Everlafting  Father,  ihallname  him 
"  the  peaceable  prince,  his  government  fliall  be  multiplied,  i.  e. 
^'  he  (liall  reign  long,  even  twenty  and  nine  years,  and  he  fliall 
^'  have  very  great  peace — from  henceforth  to  the  end  of  his  life, 
"  The  zeal  of  the  Lord  of  hofts  Ihall  perform  this,  i.  e.  God's 
"  love  to  his  chofen  people,  Riall  make  good  this  prophecy."'^ 
What  prodigious  trifling  not  to  fay  worfe  of  it  is  this,  to  inter- 
pret fuch  lofty,  andinyfterious  words,  each  of  which  iliould  com- 
mand the  higheft  adiniration,  only  to  mean  that  King  Hezekiah 
ihould  reign  twenty  and  nine  years  in  peace.  The  words  in  the 
original  literally  run  thus — a  child  is  born  to  us,  a  Son  is  given 
to  us,  and  the  principality  inall  be  upon  his  (lioulder,  and  his 
name  fliall  be  called  admirable  counfellor,  God  ftrcng.  Father  of 
eternity,  prince  of  peace,  to  multiply  principality,  and  to  peace 
no  end.  With  what  folemnity  flid'uld  the  word  of  God  be  treat- 
ed, how  fliould  men  take  care  not  to  add,  nor  diminifli  from  the 
words  of  the  holy  one. — Now  is  not  the  child  born,  and  the  Son 
given,  e-prefsly  by  the  Holy  Ghoft  called  the  Father  of  eternity. 
And  is  it  poffible,  that  either  the  Ar'ian  or  Socinian  hypothefis 
can  agree  with  the  name  here  given  him.  The  Father  of  eter- 
nity, and  yet  the  firft  creature  ever  God  made  ;  the  Father  of 
eternity,  and  yet  never  had  an  exigence  before  his  conception 
in  the  Vv'-omb  of  the  Virgin  Mary,  Sliould  we  hefitate  a  mom.ent 
Super bus^  whether  we  ought  to  refolve  our  faith  into,  this  faiih 
Arius,  this  faith  Socinus  ;  or  this  faith  the  Holy  Ghoft  ?  In  a 
word  is  it  pollible  to  believe  that  Chrift  is  the  Father  of  eternity,, 
and  yet  himfclf  not  eternal  I 

A¥e  find  our  Lord  Jefus  Chrift  bimfelf  appropriating  tills  attri- 
bute and  perTtcSlion  of  the^ivine  nature  to  himfelf,  Rev.  i  8.  i 
am  Alpha  and  Omega,  the  beginning  and  the  end  faith  the  Lord, 
which  is,  which  was,  and  which  is  to  come  the  Almiglity.  In 
the  fourth  verfe  of  that  chapter,  we  find  the  Father  defcribed 
from  his  eternal  being,  without  all  beginning  or  ending  j  and  our 
Lord  Jefus  Chrift  afferts  in  the  aforecited  t£Xt  in  the  very  fame 
terms  his  own  abfolute  eternity,  and  that  the  defcrlption  there 
^iven  is  to  be  underftood  of  Chrift,  and  as  fpoken  by   hunfelf,  is 

*  See  tii£  hiftory  of  the  Unitarians,  page  57. 


[      45      ] 

evident  both  from  the  preceding  and  fubfequent  context.  But 
if  our  adverfaries  difpute  this,  can  they  call  iaqueftion,  that  our 
Lord  Jefus  Chrift  is  the  fpeaker  in  Rev.  xxii.  13?  And  behold 
I  come  quickly,  and  my  reward  is  with  me,  to  give  to  every  man 
according  as  his  works  fliall  be.  Here  he  gives  an  account  of 
himfelf,  as  he  into  whofe  hands  all  power  and  authority  to  judge 
the  world  is  committed.  After  this  account  of  himfelf  a3  co- 
ming quickly'to  judgment  he  adds,  I  am  Alpha  and  Omcga^  the 
beginning  and  the  end,  the  firll  and  the  laft.f — Might  it  not  be 
alked,what  doth  God  mean  by  that  defcription  he  gives  of  him- 
felf in  Ifaiahxlvi.  6.  I  am  the  firfi:  and  I  am  the  laft,  and  befides^ 
me  there  is  no  God  t  Is  it  not  defcriptive  of  the  abfolute  eter- 
nity of  the  one  God  I  Wherein  then  lies  the  difference  of  this 
phrafewhen  applied  by  God  to  himfelf,  and  fignificative  of  his 
eternal  exiftence,  and  the  fame  phrafe  when  applied  by  Chrift  to 
himfelf  ?  If  the  one  is  defcriptive  of  God's  abfolute  eternity,  fo 
muft  the  other  be  of  Chrift  ;  or  elfe  our  Lord  has  arrogated  to 
himfelf  an  effential  attribute  and  perfe6lion  of  the  divine  nature 
v/hich  did  not  belong  to  him,  and  in  fo  far,  the  accufation  of  the 
Jews  againft  him  for  plifphemy  was  not  groundlefs.  But  Super- 
l^us^  faithfulnefs  is  the  girdle  of  his  loins,  and  righteoufnefs  the  , 
girdle  of  his  reins  ;  let  our  Lord  Jefus  Chrift  be  true  and  every 
man  a  liar^ 

'  \7e  have  another  illuftrious  proof  of  Chrift's  eternity  in  Heb. 
i.  lo,  II,  l^,  And  thou  Lord  in  the  beginning  haft  laid  the 
foundation  of  the  earth,  and  the  Heavens  are  the  works  of  thine 
hands.  They  (hall  perilli,  but  thou  remaineft  ;  and  they  fhall 
wax  old  as  doth  a  garment  ;  and  as  a  vefture  flialt  thou  fold  them 
up,  and  they  lliall  be  changed  ;  but  thou  art  the  fame,  and  thy 
years  fail  not.  That  thefe  words  have  an  immediate  reference 
to  Chrift  is  evident  from  the  connexive  particle  Ac?/,  and  which 
connects  this  v/ith  the  former  citation,  and  makes  it  to  run  thus^ 
— of  the.  Son  it  ^s  faid  thy  throne  O  God  is  for  ever  and  ever, 
Kai^  and  of  him  it  is  alio  faid,  thou  Lord  in  the  beginning  haft 
liid  the  foundation  of  the  earth.  Again  from  the  fcope  of  the 
Apoftle,  Vv/hich,  both  before  and  after,  is,  to  bring  teftimonies  to 
prove  the  excellency  of  the  Messiah^  and  the  truth  of  wh^t  he 
had  aflerted  of  him,  v,  2,  3»  and  therefore  he  purfues   the  fame- 


t  "  The  Author  of  the  hiftory  of  the  Unitarians  reads  the  words 
"  thus — Chrift  (fsv^;  he)  WHS  the  fird,  that  is  the  moft  honorahle,  and 
"  the  laft,  that  is  thf  moft  deipllbd  ef^mcii  ;  the  firft  ^/hh  rood  iv.sn,- 
^'  and  th.-  hi  ft  ^^lth  evil  men," 


C    46    ] 

Jefign  here.  Now  is  it  not  evident  that  thefe  words,  they  fliall 
periih,  but  thou  remaineft,  are  plainly  fpoken  of  the  fame  perfon 
who  founded  the  world  in  the  beginning,  and  therefore  muft  be- 
long to  Chrin:  ?  The  foregoing  words  are  taken  from  Pfalms 
ci;.  26,  27.  and  fpcke  of  there  as  defcriptive  of  God's  eternity  j 
s^nd  mentioned  here,  and  applied  by  the  Apoftle  to  Chrift  to 
point  out  his  eternal  exiftence.     And  there  are  two  thino^s  attri- 


buted here  to  Chrift  ;  the  creation  of  the  Heavens  and  the 
earth  ;  and  the  abolition,  or  change  of  them.  And  then  the 
Apoitle  proceeds  to  point  out  the  eternity  and  immutability  of 
their  Creator.  It  is  here  affirmed  of  Chrift  that  he  remainetb  or 
abideth  ;  that  he  is  the  fame,  and  his  years  fail  not.  One  ^d 
the  fame  thing  is  intended  in  all  thefe  expreffions,  even  his  et'er- 
rial  and  abfolutely  immutable  exiftence.  Eternity  is  fometimes 
defcribed  as  a  nunc  stans  y  wherein,  or  whereunto  nothing  is  paft 
or  future  ;  it  being  always  wholly  prefent  in,  and  to  itfelf. — 
Thefe  phrafes  are  fynonynious  with  that  name  God  defigns  him- 
ielf  b}^  to  Mofes,  I a?n  ;  that  is,  who  is  of  himfelf,  and  in  himfelf, 
always,  abfolutely  and  unchangeably  the  fame.  The  laft  expref- 
fion  although  metaphorical,  is  of  the  fame  import,  "thy  years 
**  fail  not.''  That  is,  the  creature  whofe  duration  is  reckoned 
by  years  (liall  fail  and  come  to  an  end  ;  but  of  his  being  and  ex- 
iftence who  is  Creator,  there  is  neither  beginning  nor  end  j  be- 
eaufe  he  is  abfolutely  eternal. | 

A^ain  our  Lord  Jefus  Chrift  is  omnipotent,  and  If  fo,  he  muft- 
be  the  fupreme  God,  and  confubftantial  with  his  Eternal  Father. 
Is  it  poihble  that  the  term  J/w/^Z>^)',  without  the  higheft  blaf- 
phemy  can  be  attributed  to  any  creature  however  excellent  in  its 
nature?  Can  any  being  whatever,  v/iihout  being  pofteiTcid  of 
Almighty  power  create  the  world,  preferve  the  creatures  in  their 
being  and  exiftence ;  raife  the  dead  ;  forgive  frns  ;  redeem  the 
world  ?  &c.  But  thefe  works  are  expreisly  attributed  to  him  ; 
coniequently  he  muft  be  omnipotent.  But  do  you  aik,  is  this 
perfection  and  attribute  of  deity  aay  wherein  Scripture  afcribed 
to  Chrift  ?  I  anfwer  it  is  in  Rev,  i.  8.  I  am  Alpha  and. Omega, 
the  beginning  andthe  ending,  faith  the  Lord,  which  is,    and 

t  The  author  of  the  Athanafian  Creed  airalyzed  and  refuted,  in  nig 
endeavouring- to  prove  the  non-eternity  of  Chrift,  very  artfully  paiTes 
over  the  Scripture  texts  above  mentioned.  ''-The  only  confiderable 
*^  text  produced  (ftiys  he)  in  firoport  of  it,  viz.  Chrift's  eternity  is,  I  am 
•*  Alpha  and  Omega,  the  beg"], •♦".ng  and  th-  end,  the  iirft  and  the  l.:ft." 
He  either  thouQ^ht  thai  the  texts  wlilch  h'V'/  been  mentioned  were  not 
y/orth  his  while  to  take  notice  of:  thetTi  ;cr  too  ftubborn  to  confute  5  it 
is   very  likely  the  liift  was  the  truth. 


[     47      ] 

which  was,  and  which  is  to  come,  the  Almighty*  In  the  preco- 
ding  verfe  Chrift  is  defcribed  in  his  appearance  to  judgment  ; 
behold  he  cometh  with  clouds,  and  every  eye  fliall  fee  him,  and 
they  alfo  which  pierced  him,  and  all  kindreds  of  the  earth  (hall 
wail  becaufe  of  him,  &G.  Immediately  upon  this  it  is  added, 
to  ftrike  us  with  the  greater  awe  at  the  thoughts  of  his  tremen- 
d'ous  and  awFul  appearance,  and  of  our  appearance  alfo  to  be 
judged,  I  am  Alpha  aad  Omega,  the  beginning  and  the  ending, 
faith  the  Lord — the  Almighty, 

In  order  to  convince  you  SuptrbuSy  that  this  title  peculiarly 
belongs  to  Chriil,  I  cannot  do  better  than  give  }ou  the  fentiments 
of  a  pious  and  learned  Divine  on  this  head,  and  that  in  his  own 
words. — *•*  But  that  which  feems  to  me  to  put  the  cafe  beyond 
'^  all  difpute  is,  that  it  is  Chrift,  and  not  the  Father,  who  fpeaks, 
"  or  is  perfonated  in  fpeaking  through  this  book  of  revelations, 
"  and  Alpha  and  Oinegu  are  conftantly  ufed  by  him,  as  his  fpe- 
"  cial  diiiinguifliing  denomination.  In  the  beginning  of  this 
"  book  we  are  told,  "this  is  the  revelation  of  JeUis  Chrift — " 
"  and  he  fent  and  fignifiedit  by  his  Angel  to  hisfervant  John." 
*'  And  at  the  clofe  of  the  book,  Chrift  calls  himfelf  Alpha  and 
^'  Omega,  and  adds,  *^  I  Jefus  have  fent  mine  Angel  to  teftiy 
''  to  you  thefe  things  in  the  churches."  Though  feveral  things 
"  are  faid  of  the  Father  in  this  book,  yet  I  cannot  find,  that  he 
"  ever  calls  himfelf,  or  is  called  Alpha  and  Omega,  or  that  he  is 
"  ever  reprefented  as  fpeaking  at  all  in  any  other  parts  of  it  j 
**  which  makes  it  highly  irrational  to  fuppofehim  to  be  the  per- 
"  fon  fpeaking  of  himfelf  under  this  character  here."*  What 
fhall  we  ftiy  of  the  boldnefs  and  effrontery  of  the  aforementioned 
author,  who  roundly  tells  us,  "  that  there  is  no  text  in  the  New 
*'  Teftament  wherein  our  Saviour  is  defcribed  by  the  chara61er 
*'  of  the  Lord  God  Almighty."!  I  am  afraid  in  the  ifiue  he 
will  be  found  to  have  given  Chrift  the  lie.  He  knew  perfectly 
well,  that  to  yield  up  this  text,  and  call  Chrift  Almighty,  his 
viigBty  fabric  fell  to  the  ground  at  once.  So  the  eafieft  and  the 
moft  expeditious  way  of  getting  rid  of  it,  and  impofing  en  his 
credulous  readers  was,  to  deny  at  once,  that  Chrift  never  fpoke 
thtfe  words,  and  that  he  is  no  where  in  all  the  Nevi^  Teftament 
c  ill  led  Almighty. 

I  may  further  confirm  the  truth  of  Chrifts  fupremc  deity  from 
his  C7nniscience»  He  is  Almighty  and  can  do  all  things;  he  is 
omnifcient  and  knows  all  things.  Is  he  not  exprefsly  faid  to 
knov/  all  men  and  all  things  absolutely  and  without  limitation  ? 
We  are  told  that  Jefus  did  not  commit  himfelf  to  them,  viz.  the 

*  See  Dr.  Guyfe's  Sermons  en  the  Trinity,  page  71. 
t  See  page  39. 


E     43     ] 

Jews,  becaufehe  knevv  all  men,  and  needed  not  that  any  fhould 
teftify  of  man,  for  he  knew  what  was  in  man."^  And  now  (fay 
the  difciples)  are  we  fure  that  thou  knoweil  all  things. — By  this 
we  believe  that  thou  cameft  forth  from  God,  viz.  in  his  divine 
nature  by  eternal  generation.  If  it  be  here  replied  that  the  dif- 
ciples only  underliood  him  of  his  coming  forth  from  God  the  ¥i\- 
ther  as  a  prophet,  or  in  his  official  capacity  complexly.  How 
were  they  fure  from  this  that  he  knew  all  things  I  They  certain- 
ly were  apprifed  of  this  truth  that  it  was  by  no  means  effential 
to  the  prophets  to  know  all  things.  And  further,  our  Lord 
plainly  diftinguidies  between  his  eternal  generation  and  his  tem- 
poral incarnation  in  thefe  words.  I  came  forth  from  the  Father, 
•and  am  come  into  the  world. f  It  neither  was,  nor  poffibly  coiild- 
be,  that  by  the  Father's  miffion  of  him  into  the  world  he  knew  all 
things,  but  entirety  owing  to  his  confubftantiality  with  the  Fa- 
ther. It  might  be  queried  here,  whether  or  not  is  it  pofuble  for 
infinite  power  to  caufe  a  finite  creature  to  knov/  all  the  thoughts, 
defires,  and  motions  which  pafs  through  the  hearts  of  all  men  at 
once?  Or  in  the  laft  judgment  to  have  all  the  thoughts,  words 
and  a^lions  of  all  men,  in  all  ages,  fo  immediately  before  him, 
as  to  pafs  fentence  accordingly  ;  but  fuch,  I  may  fay,  infinite 
kno\\"ledge  ChriH  niull  have,  as  he  is  to  be  the  judge  at  the  lad 
day? 

That  to  know  the  hearts  of  all  men,  is  the  fole  prerogative  of 
Jehovah,  is  clear  from  i  Kings,  viii.  39.  Thou  only  knoweftthe 
hearts  of  all  the  children  of  men.  And  this  Jehovah  himlclf 
claiuis  as  a  peculiar  perfe61ion  of  his  nature.  I  the  Lord  fearch> 
the  heart,  and  try  the  reins,  Jer.  xvii.  9,  10.  God  here  fpeaks 
of  the  abfolute  impoffibility  of  any  other  knowing  the  heart  as  the 
foregoing  verfe  fliows.  V/hat  fliall  we  fay  then,  v/hen  we  are 
aiiTured  that  Chriil  is  polTeiTed  of  this  very  knowledge?  **•  He 
"  knew  what  was  in  man."  He  infpecfls  the  heart  of  every  man  ; 
he  knows  their  thoughts,  and  the  inward  reafoning  of  their  fouls. 
But  what  if  he  knows  before  hand  v/];at  will  be  the  particular 
incliiiations  of  men's  hearts,  before  thefe  inclinations  fpring  up, 
or  are  formed  in  them?  And  that  this  is  tlie  truth  is  evident 
from  J'ihn  vi.  44,  for  jefus  knew  from  the  beginning  who  they 
were  that  believed  not,  and  whofliould  betray  him. 

y/e  find  when  Feter  exprefied  his  ftrong  refolution  that  he 
would  never  forfake  his  Mafter,  and  boldly  avowed  that  though 
all  men  (liouid  be  offended,  yet  h€  v;ould  not ;  ven  although  he 
Ihould  die  with  him,  yet  he  would  not  deny  him  in  any  wile  ; 
th«  fame  lan^^uage  was  adopted  by  all  t:ie  difciples  :   Yet  Chrill 

*  John  I'l.  2.4,  oj.  I  j^jhp,  xvi.  23, 


(     49     ] 

at  this  very  time  knew  that  he,  and  all  his  fellow  difciples  would 
drop  their  rcfolution  and  bafely  defert  him.  He  hath  the  moil 
perfe6l  knowledge  of  men's  hearts  on  earth,  although  now  in  glo- 
ry, &  hath  left  this  peculiar  prerogative  of  his  Godhead  fo  clearly 
on  record,  ascertaining  to  himfelf,  that  it  is  become  a  common 
principle  of  faith,  and  a  known  maxim  in  all  the  churches.  For 
fays  he,  all  the  churches  fliall  know  that  I  am  he  who  fearcheth 
the  reins  and  hearts,  and  will  give  unto  e\;ery  one  of  you  accor- 
ding to  your  works,  f  And  that  his  knowledge  is  infinite  is  evi/-. 
dent  from  what  he  himfelf  tells  us  with  regard  to  his  knowledge 
of  the  Father  ;  viz.  that  he  knev/  the  Father,  even  as  the  Fa» 
ther  knew  him.  J 

Thatobjedlion  which  is  the  grtzt  Aclil/ei <i£  Atizus  and  Soci- 
nians,  viz.   Chrift^s  ignorance  of  the  day  of  judgment,  miiitatec 
nothing   againft  what  was  ju^l:  now  obferved  ;   and  is  impoflible 
that  it  could  be  true  of  Chrili:,  in    that   confideration   of  him  as 
God,  which  I  have  been  juft  nov/  fpeaking  of.   For  the  infinite 
knowledge  which  the  Scriptures   afcribe  to  him,  and  which  he 
claims   as  the  eifential  prerogative  of  his  nature,  abfoluttly  ex- 
cludes this  ignorance:  As  1  already  told  you,  Chrift  is  to  be 
confidered  here  as  man,  and  fo  the  context  leads  us  to  under- 
ftand.     For  he  there  fpeaks  of  himfelf  as  the  Son  of  man,  and  in 
his  official    chara6\er  in  human  nature.     "  Then  fhall  they  fee 
the  Son  of  man  coming  in  the  clouds  with  great  power  and  glo* 
ry,"  &c.     And  in  the  next  verfe,  "the  Son  of  mati,  is  as  a  man 
*^  taking  a  far  journey,'"  ccc     And  we  are  fure,  that  he  increaf- 
ed  in  wifdom  and  knowledge  ?.s   man,   and  fo  had  not  all  know- 
ledge in  that  confideration  of  him  ;   but  that  this  is   no  way  in- 
confiftent  with  the  perfe(5lion  of  his  God-head,  I  have  already 
fhown. — T  hat  Chrift  as  rnan  could  be  omnifcient  we  flatly  deny, 
unlefs  we  were  to  maintain  with  the  Lutherans  that  the  infinite 
perfe6lions  and  attributes  of  the  divine  nature  were  communi- 
cated to  the  human,  which  is   abfurd,  yea   abfolutely  impoflible. 
His  infinite  knowledge  of  all  perfons  and  things,  proves  him  to 
be  God  ;  his  increafing  in  wifdom  and  knov.dedge  proves  him  to 
be  truly  and  really  man. — The  fame  anfwer  will  ferVe  to  folve 
any  diflSculty  which  may  arife  fromfuch  expreflions  as  thefe  ; — 
that  all  things  which  he  had  heard  of  the  Father,  he  declared  to 
his  difciples  ;  and  **  I  fpeak  to  the  world  (fays  he)  the  things 
"  which  I  have  heard  of  him,"&c. 

I  may  obferve  to  you  here   Supcrhus^  that   the  author  of  the 
Atbanaslan  Cretd  analyzed  anctrefttted^\ooks^x^on  Chrift's  claini- 

t  Rev,  ii.  23.  J  John  X.  15. 


50    ] 


ing  this  prerogative  of  fearchlng  thereir.s  &  hearts,  to  be  onem 
the  llrongeft  proofs  in  all  the  New  Teftaiient  for  the  deity  of  the 
Son  of  God.  And  he  falls  upon  a  very  ftrange  method  to  evade 
the  force  of  that  text,  Rev.  ii.  23.  by  conne6\ing  it  vi^ith  the  lat- 
ter claufe  of  verfe  27.  *''I  am  he  which  fearcheth  the  reins  and 
"  hearts" — Even  as  I  received  of  my  Father.  With  as  great 
propriety  he  might  have  conne6\ed  it  with  thefe  words — "  In  the 
^*'  beginning  God  created  the  Heavens  and  the  earth."  If  any 
one  will  be  at  the  pains  to  read  !  he  intervening  verfes  in  the  m.oil 
tranfient  manner,  he  v^ili  imn^ediately  fee  the  truth  of  the  obfer- 
vation.  Such  a  far-fetclied  connexion  may  pafs  with  fuch  who, 
inftead  of  looking  into  tiie  Scriptures,  only  louk  into  the  book. 
But  with  regard  to  fuch  as  wifli  to  refolve  their  faith  into  the  di- 
vine teftiniony,  they  will  certainly  be  cautious  oF  f  wallow  ing 
down  every  thing  that  this  man  avers  to  be  true,  without  fearch- 
.ing  the  Scriptures  to  fee  with  their  own  eyes,  whether  it  will 
quadrate  with  the  unerring  rule  of  God's  word. 

I  might  alio  confirm  the  truth  of  Chrift's  fupreme  deity  from 
anotlier  effential  attribute  of  the  divine  nature  alcribed  to  him, 
viz.  omnipresence*  Isit  poffible  to  conceive  that  a  creature  how- 
ev.er  excellent,  and  dignified  in  its  nature,  can  be  every  where 
prefent  ?  "  Do  not  I  fill  Heaven  and  earth,"  is  the  language  of 
the  one  true  God.  But  what  if  we  find  the  fame  attributed  to 
Chrift  ?  We  have  his  own  word  for  it ;  John  ii.  13.  And  no  man 
hath  afcended  into  Heaven  but  he  that  came  down  from  Heaven, 
jeven  the  Son  of  man,  who  is  in  Heaven.  Chrill:  as  God  was  in 
the  beginning  with  God,  and  came  down  from  Heaven  to  do,  and 
declare  his  Father's  will.  He  came  down  from  Heaven,  not  by 
iiny  local  defcent,  or  by  quitting  Heaven,  but  only  by  a  manifef- 
tation  of  himfelf  on  earth.  Now  is  it  poflible  to  conceive  that 
3  mere  creature  can  be  in  Heaven,  and  on  earth  at  the  fame 
time  ?  In  order  to  evade  the  force  of  this  text  for  proving  the 
omnipresence  of  Chrift,  the  Socijiians  and  Arians  will  tell  us, 
that  the  latter  claufe  of  the  verfe  fliould  be  rendered  thus — 
**  even  the  Son  of  man  which  ^ojas  in  Heaven  ;"  and  this  fay 
they  is  apparent,  becaufe  Chrift  fpeaks  of  himfelf  as  the  Son  of 
man.  In  anfwer  to  this,  I  might  obferve  that  Chrift  here  fpeaks 
of  himfelf,  as  ''  the  Son  of  man  who  is  in  Heaven,"  as  Peter 
fpeaks  of  the  prince  of  life  being  crucified,  and  PauU  that  the 
Lord  of  glory  fuffered,  and  that  God  purchafed  the  church  with 
•  his  own  blood.  The  Son  of  man  is  in  Heaven,  not  as  the  Son  of 
man,  but  as  the  Son  of  God.  But  what  fundamentally  deftroys 
this  anfwer  is  this  confideration,  that  it  is  not  true  that  Chrift, 
as  to  his-iiuman  nature  ^\is  ^itb  God^  or  was  in  Heaven.  Yes 
fay  SoclnianSf  afier  his  baptifm  he  was  taken  up  into  Ileavejjp 


[     5«     ]• 

there  to  be  made- acquainted  with  the  will  of  God.  But  if  a n^' 
one  can  fwallow  luch  an  abfurd  notion  they  may — it  is  fcarcely 
worth  the  refuting.  If  men  would  not  {but  their  eyes  againft 
the  cleared  light,  they  muft  learn  from  the  above  test,  that  our 
Lord  Jefus  Ghrill  is  omniprefent ;  in  one  and  the  fame  time  fil- 
ling Heaven  and  earth  with  his  prefencei 

When  about  to  leave  his  difciples  he  teaches  them  the  fame 
comfortable  truth,  and  inculcates  the  belief  of  it  on  them  in  or- 
der to  fupport  them  in  all  the  trials,  difficulties  and  dangers  they 
had  to  encounter  with.  Lo  I  am  with  you  alway,  even  to  the 
end  of  the  world. 

"  Philemon^  I  have  heard  it  obj e6led 'by  the  adverfaries  of 
"  Chrift's  fupreme  deity,  that  there  are  forne  titles  and  attributes 
'*  which  fingularly  belong  to  deity,  and  are  the  principal  criteri- 
'"•'  on  of  the  one  God,  which  are  never  applied  to  Chrift  ;  fuch  as 
*''  the  one  God  and  Father  of  all." 

It  would  be  ftrange  indeed  Supcrhus^  if  thefe  titles  were  appli- 
ed to  the  Son  ;  becaufe  taken  all  together  they  are  perfonal  ti- 
tles, peculiarly  belonging  to  God  the  Father.  And  it  muft  re- 
main a  fianding  monument  againft  the  adverfaries  of  ChriiVs  deity 
to  their  fliame  and  confufion.  that  after  th$  do6lrine  has  been 
clearly  proven  from  the  word  of  God;  that  no  proof  fnair' be 
thought  fufficient,  unlefs  it  be  a  proof  of  what  was  never  pretend- 
ed, of  God  the  Son's  being  the  very  fame  perfon  with  God'the 
Father.  And  herein  lies  the  m.yftery  of  their  herefy,  viz.  in 
this  one  falfe  principle,  that  the  Son  cannot  be  ftrialy  God, 
unlefs  he  be  the  perfon  of  the  Father. 

"  Philemon,  I  have  often  heard  it  urged,  and  that  with  great 
*'  vehemence  againfi;  your  hypothe&s,  that  all  the  glory,  digni- 
''  ty,  veneration  and  worfliip,  which  is  diae  to  the  Son  of  God, 
"  follows  in  confequence  of  his  humbling hlmfelf,  and  becoming 
"  obedient  unto  the  death  of  the  crofs  ;  and  that  the  names,  ti- 
'*  ties,  and  attributes,  which  yD'J  have  been  difcourfing- of,  did 
*'  not  originally  belong  to  him,  but  conferred  on  him  by  Tirtue  of 
"  his  obedience  to  the  will  of  the  Father.  Do  not  you  think 
"  this  notion  has  forae  countenance  from  what  an  infpired  pen- 
"  man  informs  us?  Philip,  ii.  8,  9,  10.  And  being  found  in 
*'  falhion  as  a  man,  he  humbled  himfelf,  and  became  obedient 
**  unto  death,  even  the  death  of  the  crofs.  Wherefore  God  alfo 
hath  highly  exalted  him,  and  given  him  a  name,  which  is  abov<i 
*'  every  name  :  That  at  the  name  of  Jefus  every  knee  fhould 
bow,  of  things  in  Heaven,  and  things  in  earth,  and  things  un- 
der the  earth  :  And  that  every  tongue  fliould  confefs,  that 
Jefus  Chrift  is  Lord,  tc  the  glory  of  God  the  Father.'* 


[     52    ] 

In  anCvver  to  this  Superbiis^  allow  me  to  oLferve  that  the  Apof- 
tle  is  not  here  fpeaking  of  the  exaltation-  of  Chi  id's  divine  na- 
ture, but  of  the  exaltation  of  that  nature  which  fuffered. — Be- 

caufe  he  became  obedient  unto  death Wherefore  God   hath 

highly  exalted  him.  This  exaltation  is  reprefented  in  Scriptare, 
either  as  the  rewardy  or  the  consequence  of  his  fufferings  unto 
the  death  ;  for  "we  fee^Kim  (laith  the  Apostle^  who  was  made  a 
*'  little  lower  than  the  Angels,  for  the  fufTering  of  death  crown- 
"  ed  with  glory  and  honor.'^  And  the  elders  about  the  throne 
lay,  worthy  is  the  Lamh  that  was  flain  to  receive  power,  and 
riches,  and  wifdom,  and  ftrength,  and  honor,  and  glory. f  More- 
over the  Evangelift  John  exprefsly  informs  us,  that  this  doniini- 
on  and  power  was  given  to  the  Son  of  man,becaufe  he  v/as  fo. — 
The  Apoftle  doth  not  fay  of  ChriHias  ths  S'ocinians  contend,  that 
he  is  exalted  to  the  glory  of  God  the  Father,  though  that  be  true 
of  the  exaltation  of  his  human  nature  ;  but  he  faith,  that  being 
thus  exalted,  he  is  to  be  acknowledged  of  all  tongues  and  nations 
us  their  Lord,  to  the  glory  of  the  Father  ;  nothing  more  tending 
to  his  glory,  than  that  all  perfons  owning  Chriil  as  their  Lord, 
and  yielding  obedierce  to  him,  (ho'jld  abound  in  thefe  works  of 
righteoufners,  *•  which  are  through  Jefus  Chrift  to  the  glory  of 
**  Ood  the  Fath^er."^ 

There  are  fome  Divines  who  rather  view  tlTe  Apoftle's  words 
£s  intended  to  point  out  a  more  illuftrious  manifeftation  of  Chrift, 
and  a  folemnly  proclaiming  him  to  be  what  he  alway  was.  I 
fhali  give  you  the  fentiments  of  a  very  celebrated  Divine  on  tins 
text.  '^  Certain  it  is,  fays  he,  that  one  who  is  in  a  proper  fenfe 
**  God,  cannot  be  exalted.  Hence  it  is,  that  as  many  of  the  an- 
*^  cients  zz  have  iinderftood  this  text  of  a  proper  exaltation, 
*'  have  interpreted  h  of  the  human  only,  not  the  divine  nature 
'-'  of  Ch'riftc  So  that  here  again  the  Arlans  underftandin^  it 
'^  or  a  proper  exaltation  to  a  better  ftate,  and  of  Chrift  confi- 
**  dered  in  his  highef:  capacity,  run  counter  to  the  ancients 
♦^  before  the  Nicene  council,  in  a  very  material  article  refpe6l- 
^*  ing  this  controverfy. — If  a  proper  exaltation  be  intended  ;  it 
^''  canonly  be  meant  of  Chrilt,  as  receiving  thefe  honors  and  ti- 
'■'''  ties  in  his  hwnan  or  mediatorial   capacity,  which  he  had  al- 

*^  ways  enjoyed  in  another. This,  in  the  main,  is  true,  and 

"  right  :  But  there  is  fome  reafon  to  think,  that  it  is  not  pre- 
*"'  cifely  and  accurately  the  meaning  of  this  text,  which  feems 
**  not  to  fpeakof  any  proper  exaltation,  but  of  the  more  illuftii- 
'*  ous  manifeftation  ei  him  for  the  folemn  proclaiming  him  to 
*^  be  what  he  always  was. Bat  even  this  though  true  iii  part, 

f  Rev.  V.  iZa 


t    53     ] 

*'  I  take  not  to  be  the  fall  meaning  of  the   text  before  us.— 

"  Though  the  abfolute  eflential  dignity  of  our  bleffed  Lord  was 
"  always  the  fame,  and  in  refpedl  of  which  he  was  ever  equal 
"  with  God;  yet  his  relative  dignity  towards  us,  founded  in  the 
''  obligations  we  have  received  from  him,  never  To  fignaily  ap- 
*'  peared,  as  in  that  amazing  condefcenfion,  and  goodnefs,  his 
**  becoming  man,  and  dying  for  us.  We  are  hereby  **>  bought 
"  with  a  price,"  becoming  fervants  to  Chrift,  and  Chrift  a  Lord 
"  to  us,  in  a  peculiar  fenfe,  and  under  a  new  and  fpecial  title. — 
**  Upon  this  occafion,  and  upon  this  account,  it  pleafed  God  in 
**  the  moft  folemn  and  pompous  manner,  to  proclaim  the  high  dig- 
"  nity  of  God  the  Son,  to  reinforce  his  rightful  claim  of  homage, 
*'  and  to  command  Heaven  and  earth.  Angels  and  men  to  pay 
**  him  all  honor,  reverence,  and  adoration,  fuitable  to  the  dignity 
**  of  Co  great,  fo  good,  fo  divine  a  perfon,  as  the  Son  of  God. 
'*  We  may  obferve  how,  under  the  Old  Teft^ment,  it  pleafed 
**  God  often  to  inlift  upon  what  great  things  he  had  done  (though 
**  Iliglit  in  comparifon  to  the  work  of  redemption)  in  order  to 
"  move  the  perfons  concerned  to  receive  him  as  God.  Thus 
*'  Gen.  XV.  7.  I  am  the  Lord  that  brought  thee  out  of  Ur  of  thfc 
'*  Chaldees  ;  and  Exod.  xx.  a.  Deut.  v.  6.  I  am  the  Lord  thy 
*'  God  which  brought  thee  out  of  the  land  of  Egypt,  To  omit 
"  many  other  places,  proving  that  even  God  the  Father  aflerted 
*'  his  claim  to  the  adoration  of  his  people  from  the  good  and 
*'  great  things  he  had  done  for  them."* 

I  proceed  now  to  confirm  the  truth  of  Chrift's  fupreme  deity, 
from  the  works  afcribed  to  him  in  Scripture  ;  and  if  we  find  they 
are  fuch  as  none  but  Go<^ftri<Slly  and  properly  fpeaking  can  per- 
form, or  arc  claimed  by  him  as  his  sole  prerogative,  then  we  may 
warrantably  conclude,  that  our  Lord  Jefus  Chrift  is  co-equal 
with  the  Father. 

Lbferve  how  our  Lord  fpeaks  of  his  joint  operation  with  his 
Father,  in  the  fame  abfolute  and  fovereign  way  with  refpe6l  to 
all  thefe  works  in  general,  when  he  fays,  *' my  father  worketh 
'^  hitherto,  and  I  work." — *'And  what  things  foever  he  doth, 
*'  thefe  alfo  doth  the  Son  likewife,"  or  in  the  fame  manner. 

The  woi'k  of  creation  is  afcribed  in  a  proper  fenfe  to  Chrift.—— 
In  the  firft  place  let  us  attend  a  little  to  the  roice  of  Scripture 
on  this  head,  and  fee  how  peculiarly  and  exclusively  it  appropri- 
ates this  great  and  glorious  work  to  the  one  true  God.  Thus 
faith  the  holy  one  of  Ifrael : — I  have  made  the  earth,  and  created 
man  upon  it ;  I,  even  my  hands  have  ftretched  out  the  Heavens, 

*  Dr.  \7aterland's  Serra,  page  170,  &«.  to  i8i. 


C     54     ] 

and  all  their  hofthave  I  commanded.*"  I  am  the  Lord  that  m a- 
keth  all  things,  that  ilretcheth  forth  the  Heavens  o/o?zc,  that 
fpreadeth  abroad  the  earth  by  inyself.'\  Accordingly  we  find  him 
diftinguilhing  himfelf  from  all  that  are  not  the  true  and  living 
God,  by  his  creating  all  things.  The  Lord  is  the  true  God,  he 
is  the  living  God,  and  an  everlafting  King. — Then  (liall  ye  fay  to 
them,  the  Gods  that  have  not  made  the  heavens  and  the  earth, 
even  they  fliall  peridi  from  the  earth,  and  from  under  thefe  hea- 
vens.,,  He  hath  made  the  earth  by  his  power  ;  he  hath  eftablifli- 
ed  the  world  by  his  wifdom,  and  hath  ftretchud  out  the  heavens 
by  his  difcretion.  Now  Supcrbus  I  will  appeal  co  you  :  Do  not 
ttiefe,  and  many  other  fimilar  places  of  Scripture  which  might 
have  been  cited,  afcnbe  the  work  of  creation  to  the  one  Jehovah, 
fo  peculiarly  as  to  exclude  all  others  from  being  fo  much  as  in- 
flruments,  much  raore  from  being  principal  agents  in  it  t  For  he 
could  not  be  faid  to  do  it  alcne^  and  l?y  himself^  if  he  employed- 
any  others  in  it.  Vv  hat  is  it  to  create  ?  Or  what  is  the  proper 
work  of  the  efficient  caufe  ?  Creation  is  an  immediate  cffe6l  of 
the  divine  will,  exerting  abfolute  omnipotence.  God  fpake  and 
it  was  done,  he  commanded,  and  it  ftood  fafta  Believe  me  my 
dear  friend,  the  notion  of  an  agent  fubordinatie-tothe  Godhead 
in  creation-work,  vhen  there  was  nothing  for  that  agent  to  work 
rpon  ;  and  the  notion  of  an  infinite ^o\\Q.r  rcfiding  in,  and  exert- 
ed by  any  being  that  is  not  abfolutely  infinite,  ihocks  all  the  prin- 
ciples of  natural  reafon,  and  carries  the  moft  open  face  of  an 
impoiTibility.  And  therefore  the  Apoftle  fpeaks  of  the  creation 
of  the  world  as  a  clear  evidence  and  inco-nteilible  proof,  and  that 
to  the  very  Heathens,  of  the  eternal  power  and  fupreme  God- 
head o-f  him  that  made  it.  For  the  invifible  things  of  him  from 
the  creation  of  the  world  are  clearly  feen,  being  underftood  by 
the  things  that  are  made,  even  his  eternal  power  and  Godhead, 
fo  that  the}^  are  without  excufe^  From  alt  this  we  may  alTured- 
iy  depend  on  the  truth  of  this  maxim,  "  He  that  built  all  things; 
*^  is  God." 

Now  doth  not  the  Scriptures  affert  in  the  propereft  and  plain- 
eft  terms,  that  Chrift  created  all  things? — "All  things  were 
'*  made  by  him,  and  without  him  was  not  any  thing  made  that 
*'  was  made. — He  was  in  the  world,  and  the  world  was  made  by 
*'  him,  and  the  world  knew  him  not."  In  order  to  favour  the 
fcheme  of  our  adverfaries,  the  above  words  fhould  have  run  thus  : 
in  the  beginning  God  created  his  Son,  and  then,  by  him  all 
things  were  made.  &c.     But  the  words  as  they  run,  plainly  im» 

^  Ifaiah  xlv.  ii,  12. 
t  Chap.  xliv.  24.  |  Rom.  i.  %a. 


[    55    3 

port,  that  he  ws.&  never  made  himfelf ;  but  was  from  eternity 
with  God,  and  was  God.  The  Apoftie  Paul  in  his  epiftle  to  the 
Colofllans,  chap,  i.  i6,  17.  exprefsly  extends  the  work  of  cre- 
ation by  Chrift  to  all  things  of  the  upper  and  invifiblc,  as  well 
;is  to  the  lower  and  vifible  world,  to  all  which  he  had  a  prior  ex- 
iftence.  For  by  him  were  all  things  created  that  are  in  heaven, 
and  that  are  in  earth,  vifible  and  invifible,  whether  they  be 
thrones,  dominions,  principalities  or  powers  ;  all  things  were 
created  by  liim,  and  for  him  :  And  he  is  before  all  things.  Is  it 
pofiible  that  Chrift's  creating  all  things,  and  his  exiftence  before 
any  created  being,  could  be  exprefled  in  more  clear  andcompre- 
henfive  terms?  What  can  be  moie  fully,  and  clearly  faid  in 
the  cafe?  Are  we  not  taught  in  the  moft  explicit  terms, 
that  all  things  were  made  by  Chrift  as  the  firft  caufe,  and  for 
him  as  the  laft  end  ?  All  things  were  created /5jy  him,  fay  Socin- 
ians  as  the  inilrumental  caufe;  but  what  if  we  find  creation- 
work  as  performed  by  the  one  God,  exprefled  in  the  very  fame 
terms  as  is  here  fpoken  of  with  regard  to  Chrift  ?  I  am  Jehovah, 
— that  fpreadeth  abroad  the  heavens  by  myfelf.  I  hope  it  will 
never  be  faid  the  great  Jehovah  was  only  an  inftrument  in  the 
work  of  creation.  Neither  can  we  look  upon  the  Son^  of  God 
in  this  light,  unlefs  we  are  determined  at  all  events  to  contra- 
dict the  cleared  and  plaineft  Scripture  teftimonies.  The  diftinc- 
tion  which  our  adverfaries  make  between /5jy  tvbom^  and  yVom 
whom,  can  fland  them  in  nofteadto  prove  the  Son  only  an  inftru- 
ment in  creation.  The  prepofition  dia^  by^  with  a'genitive  after 
it,  is  frequently  ufed  to  exprefs  the  efficient  caufe,  e.  g.  Rom. 
xi.  36.  of  whom,  and  through  ^hom^  and  to  whom  are  all  things. 
To  whom  be  glory  forever.  If  they  underftand  this  of  the  Fa- 
ther :  then  by  their  own  way  of  reafoning,  they  make  him  no 
more  than  an  inftrumental  caufe  ?  Are  we  not  faid  to  be  called 
by  God  the  Father  ?  Is  he  onl)-  the  inftrumental  caufe  ?  If  he  be, 
who  is  the  principle  efficient  caufe  I  God  is  faithful  by  whom  ye 
were  called  to  the  fellowfliipof  his  Son  Jefus  Chrift.'^  New,' it 
cannot  with  any  propriety  be  inferred  againft  Chrift's  creating 
the  Vv'crlds  by  his  ov/n  proper  efficiency,  from  its  being  faid  that 
God  made  them  by  him.  But  what  if  we  find  creation-work 
exprefsly  appropriated  to  Chrift,  by  God  the  Father  himfelf? 
And  this  we  will  in  Heb.  chap.  i.  8,  9,  10,  11.  But  to  the  Son 
\\^  (viz.  God  the  Father)  faith,  thy  throne  O  God,  is  for  ever 
uiid  ever. — And  thou  Lord  in  the  beginning  haft  laid  the  foun- 
dation of  the  earth,  and  the  heavens  are  the  works  of  thine 
]>;inds.     They  fliall  perifti,  but  thou  remaineft,  &c.     This  is  quo- 

^  2.  Cor.  i.  9. 


I     5«    J 

ted  word  for  wcrii,  from  Pfal.  cii.  25,  %6^  17.  where  without  all 
cont rover fy  the  proper  work  of  the  one  only  true  God,  as  the 
firft  ruprtine  caufe  in  the  creation  of  all  things,  is  fpoken  of. 
And  the  whole  conttxi  in  the  Hehrews  fliows,  that  ChriR  is  the 
perfon  to  wliom  that  text,  and  the  efficiency  there  fpoken  of 
belongs  ;  for  it  is  placed  in  the  midft  of  a  difcourfe,  wherein  the 
Father  all  along  fpeaks  to  the  fon.  From  the  third  verfe  there 
is  a  comparifon  carried  on  between  Chrill  and  the  Angels,  and 
feveral  particulars  are  reckoned  wherein  he  had  the  pre-eminence 
above  th-e  Angels,  all  joined  together  with  the  copulative  and^ 
viz.  Chrift  had  the  pre-eminence  in  thefe  refpe(Sts  :  unto  which 
of  the  Angels  faid  he  thou  art  my  Son.  And  again,  I  will  be  to 
him  a  Father. — ^ — And  again  to  the  Son,  he  failh,  let  all  the 
Angels  of  God  worfhip  him.--.^??^,  thy  throne  O  God,  is  for 
ever  and  ever. — jind^  thou  Lord  in  the  beginning  haft  laid  the 
foundation  of  the  earth.  What  a  wonderful  arbitrary  and  ab- 
lurd  interpretation,  to  turn  copulatives  into  disjandives  ;  which 
is  d©ae  by  Soclnians  and  Arians  in  the  text  now  under  confidera- 
tion.  To  refer  all  the  copulatives  mentioned  to  Chrift  in  tlie 
chapter,  except  that  in  the  \otb  verfe:  And  good  reafon  they 
have  for  fo  doing,  for  grant  tliis  and  their  Babel  building  falls  to 
theground.  But  I  am  afraid  info  doing,  they  give  the  lie  to 
the  "  Holy  One  of  Ifrael."  Upon  the  whole  can  any  thing  be 
more  plain,  than  that  Jefus  Chrift  is  in  his  original  nature  the 
only  trae,  and  moft  high  God  ;  fince  this  work  which  is  done  by 
that  Godi  himself  and  alone^  and  can  be  done  by  none  other,  is 
fo  often  in  fuch  exprefs  terms  afcribed  to  the  Son,  yea  by  the 
Father  himfelf,  as  done  by  hijn. 

The  Author  of  the  Athanafian  Creed  analyzed  and  refuted, 
in  one  fentence  contradicts  all  that  the  Prophets  and  Apoftles, 
yea  what  the  great  Jehovah  himfelf  hath  faid,  refpeCling  Chrift 
as  the  Creator  of  all  things  ;  and  at  once  gives  them  the  lie. — 
•*  Let  it  be  obferved  (fays  he)  that  our  Saviour  is  never  ftyled 
**  the  Creator  of  Heaven  and  Earth."  A  bold  and  moft  im- 
pious fentence  indeed.  One  would  be  apt  to  imagine  that  he 
entertained  fome  inward  rancour  and  fpite  againft  the  Son  of 
God  ;  yea,  that  he  had  an  underftanding  far  fuperior  to  Prophets 
or  Apoftlcs,  or  the  great  God.  Thefe  all  unanimoully  ftile  him 
the  Creator  of  Heaven  and  Earth.  No  fays  our  author,  he  is 
never  fo  ftyled.  But  let  us  purfue  him  a  little  further. — **  We 
**  read  (fays  he)  in  the  New  Teftament,  that  God  created  all 
*'  things  by  J-efus  Chrift;  that  God  made  the  worlds  by  his  Son, 
*'  or  eftabliflied  the  ages  by  his  Son  ;  and  that  the  world  was 
"  made  by  him,  and  through  him."  But  granting  he  wa? 
an  inferior  inftrument  as  he  maintains  he  was  in'the  ' 


t    57    ] 

doth  he  not  deferve  the  name  of  Creator  ?  Doth  not  the  Scriptures 
plainly  and  exprefsly  attribute  this  chara6ler  to  him?     If  "all 
"  thino-s  were  made  by  him,  and  without  him  was  not  any  thing 
"  made  that  was  made;"  is  he  not  the  Creator  in  fome  fenfeor 
other?     Our  author  might  be  aiked,  what  degree  of  power  doiU 
it  require  to  create,  or  bring  a  thing  out  of  nothing  into  being? 
Infinite  power  he  muft  reply.     I  would  afk    then,  is  it  poflible 
for  infinite  power  to  refide  in    a  finite  creature  ?     I   would  all: 
again,  how  did  Chrid  upon  his  own  principles  as  an  iiifirior  in- 
strument^ CO  operate  with  the  Father  in  creation  ?     What  hand 
had  he  in  creation?  Was  he  a  mere  fpectator  ;  or  did   he   really 
create  the  world?     Why  would  God  employ  an   inferior  inftru- 
ment  in  creation,  when  he  could  do  nothing  without   infinite 
power  ?     And  if  he  could  bellow  infinite  power  upon  a  creature, 
this  was  in  very  deed  making  that   creature  eqaul  to  himfelf, 
which  is  an  abfurdity.     Let  us  hear  his  own  wor^s  with  regard 
to  Ghriil's  inftrumentality  in  the  work  of    creation.     "He  (viz. 
*'  Chrift)  is  plainly  reprefented  as  an  inferior  inftrument   whom 
"  God  employed  in  the  creation  of  the  v^^orld.     Neither  is  this 
"  inconfiftent  with  what  we  read  in  the  Prophet  Ifaiah, xliv.  24. 
"  I  am  the  Lord  that  maketh  all   things,  that    ftretcheth  forth 
'^  the  Heavens  alone,  that  fpreadeth  the  earth  by  myfelf.     Al- 
''   mighty  God  may  confillent-ly  be  faid  to  be  the  alone  maker  of 
'*  Heaven  and  Earth,  becaufe  be  received  help  from   none  ;  he 
*'  worked  by  his  fupreme  and  underived  power,  though  he  might 
"  think  fit  to  employ  another  as  an  inferior   inftrument."-— 1 
"  Again,  fays  he,  there  is  no  fort  of  difficulty  in  God's  being  re- 
"  prefented  as  the  alone  Maker  of  Heaven  and  Earth,  although 
*'  it  be  declatedin  the  New  Teftament,  that  God  creatJid  all 
"  things  (by  or  through)  Jefus  Chrift,"     But  plight  it  not  be  en- 
quired at  our  author,  where  do  we  read  in   all  the  New   Telta- 
ment,  thai  God  employed  his  Son  Jefus  Chrifl:  as  an  inferior  in- 
ftrument in   the  work  of  creation  ?     How  is    onv  cojnmon  sense 
to  inform  us  chat  this  is  a.  fcriptural  truth  ?     Have  we  no  other 
proof  but  this;   that    Ahr.ighty  God   created  all  things  (by  or 
through)  Jefus  Chrift  ?.      Bit  will  not    the  fame  common  fenfe 
inform  us  that  of  God  and  thrcugh  bim,  are  all  things."*     Here 
our  common  fenfe  is  at  a  11  a  ad  ;  were  both  Father  and  Son  only 
ijiftrumental  in  this  great  and  glorious- work  ?     And  if  what  our 
author  fays  be  true,  they  were  no  more.      And  who   vas  the  ef- 
ficient caufe  ?  He  thinks  there  is  no  fcrt  of  difficulty  in  viewing 
God  as  the  alone  Maker  of  Heaven  aud  Eurtn  ;  and  Jefas  Chrift 

•^Hom.  xi.  36. 

K 


I   58   3 

a  fubordinate  inftrunient.  I  freely  own  there  feems  to  he  fuch  a 
difliculty  in  it  to  me,  that  I  have  not  the  lead  conception  of  it, 
And  I,  mightafk  any  one,  how  they  can  reconcile  the  idea  of  a 
■  creature  and  Creator  together  ' 

I  proceed  x\q\w  Superbus^  to  confirm  the  divinity  of  Chrift  from 
another  glorious  work  afcribed  to  him,  viz.  the  prefervation  of 
all  thinjs.  No  one  I  fuppofe  will  queftion  the  truth  of  this  com- 
mon maxim,  that  it  requires  the  fame  Almighty  po-.ver  to  prefervc 
the  world  in  exigence,  which  gave  it-^a  being.  Prciervat'on  has, 
and  very  juftiy  too  been  commonly  called  a  continued  creation. 
'J'he  Scriptures  countenance  fuch  an  expreihon,  when  ihey  fpeak 
of  God's  a6ls  of  providence  towards  his  creatures,  under  the;  no- 
tion of  creation.  Thou  fended  forth  thy  Spirit  ;  they  aie  cre- 
ated.* ilndthe  fcope  of  the  Apodle's  argument  icads  u^  to  un- 
Jerilandhim  to  fpeak  of  God  iis  a  pr^spi  ver^  when  he  calls  him  a 
faithful  Creator.f  And  we  will  find  thefe  two,  \iz.  creation, 
and  prefervation  joined  together  as  the  diitinguifhing  criterion  of 
the  one  true  God.  Thou,  even  thou,  art  i.ord  alone,  v/ho  has 
made  Heaven,  the  Heaven  of  Heavens,  with  all  tb.eir  hods,  the 
«arth,  and  all  things  that  are  therein — and  thou  preferveft  them 
alLi 

And  hence  by  way  of  emphafis  and  peculiarity,  and  in  exclu- 
fion  cf  all  others,  the  one  true  God  is  faid  to  preferve  man  and 
beaft.lj  Bat  what  if  v/e  find  this  peculiar  prerogative  of  the  one 
true  God  afcribed  to  Chrift  ?  Will  it  not  neceffarily  follow,  that 
ie  is  God  ftriiSlly  and  properly  fpeaking  ?  But  this  godlike  work 
of  prefervation  is,  with  great  fulnefs  and  ftrengtli  of  exprefhon 
i;lcribed  to  him.  He  is  before  all  things,  and  by  him  all  things 
do  consist.  All  thofe  feveral  ranks  and  individuals  of  creatures, 
o^  both  the  vifible  and  invifible  worlds  ;  from  the  higheft  Cherub 
that  lurrounds  the  throne  of  his  glory,  to  the  meaneil  infe6l  that 
erav/ls  on  his  footftool;  his  Almighty  arm  preferves  al!  ;  they  all 
Hand  and  continue  in  him.  In  him  we  live,  move,  and  have  our 
being.§  Upholding  all  things  by  the  word  of  Z^/j- power. 1  Not 
by  any  delegated  power  from  the  Father,  as  a  fubordinate  agent 
as  Socinidns  would  teach  us;  but  by  a  power  efl^^ntially  refi- 
ding  in  him  as  the  great  God.  Fiie  fame  almighty  word  of  his 
that  gave  the  Vi-^orlds  a  being,  preferves  them  in  exigence.  •'  He 
"  commands,  and  tliey  ftand  faft."  H;?  a'5ls  the  God,  or  the 
part  which  God  only  can  a6l,  in  con  Rant  and  almighty  energy  to 
miintain  th.e  world,  and  alicreatmes  in  it,  andfpeaks  of  himfelf 
as  a6ling  herein  jointly  with,  and  in  the  fame  abfolute  fovereign 

^-  Pfal.  ciy.  30.  t  J  ^et.  iv.    19.  t  Neb.  ix.  €, 

li  Pfal.  xxxvi,  6.        V  Ails  xvii.  x6,  1  Heb.  i.  3. 


[    59    1 

wianner  as  the  Father  doth.  "  My  Father  worketh  hitherto, 
*' and  I  work  ;"  viz.  in  a  way  or  fupreme  providence,  vvlh  a  conj- 
manding  power  and  influence  on  the  courfe  of  nature,  which  e- 
qually  and  at  all  times  obeys  me  and  h^jn  ;  as  you  fee  by  v/hat  I 
have  now  done  in  niakin:^  this  impotent  man  whole  by  the  word 
of  my  power.  And  this  the  Jews  unde'-ftood  him  lo  fpeak  ki 
fuch  an  abfolute  ilrain,  as  befpok'e  him  equal  to  their  or.lv  trucf 
God,  and  therefore  fought  to  kill  him. 

The  author  of  the'  Athanafian  Greed  analyzed  and  •  ciiuud. 
Sec.  exprelles  himfelf  on  this  article  to  t-he  following  purpafe, 
"  As  to  the  prefervation  of  all  things  being  afcribed  to  Lhriil, 
"  ColoiT.  i.  17.  by.  him  ail  things  confiiV;.  the  form  cftliuex- 
"  prefiion  is  the  fa.Uii  with  that  already  examined;  as  God  cre- 
ated all  thiiigjj  by  (or  through)  Chrift,  fo  he  prcfervcs.  or 
governs  all  things  by  (or  through)  Chrid  ;  to  which  Heb. 
i.  3.  is  parallel,  upholding  all  things  by  the  word  of  his  power, 
his  power  means  th<^  power  of  God  the  Father." — Bui  is  it 
God  tne  Father  that  is  defcribed  in  the  firft  claufe  of  the  verfe  ; 
"  who  being  the  brightnefs^of  his  glory,  and  the  exprefs  image 
"  of  his  peribn."  Was  it  God  the  Father  that  purged  our  iiiis, 
and  fat  dov/n  on  tlie  right  hand  of  the  Majefty  on  high?  The 
very  fame  perfon  who  was  tiie  brightnefs  gf  his  glory,  &c.  and 
who  bv  himfelf  purged  our  fins,  upholds  all  things  by  the 
word  of  his  power.  But  perhaps  our  author's  meaning  is,  that 
both  Father  and  Son  are  joint  in  this  glorious  work  of  preferva- 
tion ;  as  undivided  in  eflence  fo  in  operation  ;  &  in  fo  far  he  was 
right.  But  alas  !  if  v/e  read  on  our  expectations  from  this  quarter 
are  blafted.  '"'  The  full  import  of  thefe  expreflicns  (i'ays  he) 
"  taken  in  the  higheft  fArianJ  fenfe,  is,  that  God  employs 
"  Chrift  as  an  inferior  inftrument  in  the  government  of  the 
"  world."  To  fpend  any  in  ore  time  on  the  abfurd  impious  no- 
tion of  Chrift's  being  an  infcrioj-  instrument  in  the  work  of  crea- 
tion and  providencu,  would  be  entirely  fruitlefs.  I  fliall  leave 
him  and  his  friends  in  the  full  poffeffion  of  a  doclrine,  which  I 
am  fare  they  can  put  no  determinate  fenfe  upon. 

The  truth  of  Chrtft's  fupreme  dc:ity  may  be  confirmed  from  the 
miracles  which  ht  wrought,  while  in  his  (late  of  humiliation  here 
on  earth.  A  miracle  indeed  of  iti(-lP,  >s  no  proof  that  the  imme- 
diate vifible  agent  therein  is  God  ;  but  it  always  imports,  that  th? 
power  of  the  only  true  God  is  put  forth  to  work  it.  Vv'e  find  that 
both  the  Prophets  under  the  Old,  and  the  Apofrlcf:  under  the  New 
Teftament  difpenfation  did  iu?tnv  miracles  ;  but  they  to^k  fpeci- 
al  care  todcclareby  ex-prefs  words,  orby  tiiep'aiu  interpretative 
manner  of  their  deportment,  tiKit  it  was  not  bv  *heir  own  pow- 
er, but  only  by  the  power  or  another  that  they  did  fuch  thingr. 


[     60    ] 

So  tliat  none  could,  without  the  moft  flupid  ignorance,  miftake 
them  for  God.  But  our  Lord  Jefus  Chrift  in  the  general  courfe 
of  his  working  miracles  behaved  in  a  quite  different  manner  ; 
And  his  high  fovereigii  and  abfolute  way  of  a6\ing  peculiar 
only  to  the  true  God,  is  a  llrong  and  undeniable  proof  of  his 
Godhead. 

Our  Lord  ufually  wrought  his  miracles  without  the  leaft  ap- 
pearance of  a  previous  application  to  his  Father,  thereby  pra6li- 
cally  avowing  to  the  world,  that  he  was  fuilicient  of  himfelffor 
them  ;  and  thereby  alfo  teilifying  to  the  world  that  the  works 
which  he  wrought  were  fuch  as  none  but  God  could  work,  and 
are  even  recommended  by  our  Lord  as  fuch,  1  lie  Prophets 
before  Chrifl,  and  the  ApoRles  after  him,  perFoimed  miracles  : 
God  alfo  bearing  them  wiuiefs  both  with  figns  and  v/onders, 
and  with  divers  miracles,  and  gifts  of  the  H&ly  Ghoft,  Heb.  ii. 
4.  But  the  Propjiets  did  all  tl.-e'r  miracles  by  calling  upon  the 
rame  of  (rod,  invrking  the  divine  power.  Eliji-b  vvhen  he  raif- 
ed  the  widow's  i^'>n,  he  laid  the  child  upon  his  own  bed,  and  he  cri- 
ed unto  the  Lord,  and  faid,  O  Lord  my  God  h.ift  thou  alfo 
brought  evil  upo-i  the  widow  with  whom  1  f)joura  by  flaying  her 
fon  !  And  heiheutched  hisnfelt  upon  the  child  three  times,  and 
cried  unto  the  Lurd^  and  fald  O  Lord  my  God,  I  pray  thee,  let 
this  child's  fjui  come  i  no  him  again  :  and  he  rtvived."*  When 
the  fame  Elijah  had  challenged  the  Priefts  of  Baal  to  bring  with 
them  each  a  fiCrifice,  and  wait  for  an  anfwer  from  Heaven  by 
prayer,  lie  prays  to  God  to  hear  him,  and  to  work  the  m.iracle, 
and  to  vindicate  his  own  glory,  by  fending  fire,  v/hich  was  done,' 
to  the  amafement  of  all  that  beheld  it.f 

When  EUsba  was  mocked  by  the  children  of  Bethel,  he  curfed 
them  in  the  name  of  the  Lord.  2  Kings  ii.  24.  When  the 
fame  Prophet  divided  the  waters  of  Jordan,  he  calls  upon  the 
name  of  the  Lord  God  of  Elijah. 

Again  when  the  Apoflles  wrought  miracles  after  the  afcenfion 
of^ their  l^ord,  they  wrought  them  in  the  name  of  ChriO:.  The 
healing  of  ihe  impotent  man  is  tlie  flrft  inftance  ;  and  obferve 
Peter^s  words  en  tJiis  ocraficn  ;  in  the  name  of  Jefus  Chriil  of 
Nazareth  rife  up,  and  walk.  J  And  fo  far  was  the  Apollle  from 
aiTuining  any  power  to  do  thut  mirccle  in  his  ovv^n  name,  that  he 
declares  to  the  peopleth.it  came  about  hiin,  on  that  occafion, 
that  he  dirdaimed  all  pretentions  to  it.  V//;)  marvel  ye  at  this? 
And  why  inok  ye  fo  carneftly  on  us,  as  though  by  our  own  pow- 
er, or  holinefs,  we  h.id  made  this  man  to  walk  ?  The  God  of 
Abraham,  and  of  Ifaac,  and  of  Jacob,  the  God  of  our  Fatliers 

'^  I  Kings  xvii,  2,0     f  1  King:  xviii.  37.     J  Aels  iii*  9. 


[    6i     ] 

hath  glorified  his  ^Son  Jefus. — And  his  name,  through  faith  in  Ma, 
name,  hadi  made  this  i^ian  ftrong  whom  you  fee  and  kpow."^ — 
The  fame  Apoftle  being  queftioned  before  the  Rulers  and  Elders 
of  the  people  on  the  fame  fubjedls,  anfwers  to^he  fanqe  puipofe. 
If  we  this  day  be  examiHed  of  the  good  deed  done  to  the  impotent 
man,  by  what  means  he  is  made  whole — be  it  known  unto  you 
ajl,  and  to  all  the  people  of  Ifrael,  that  by  the  name  of  Jefua 
Chrift  of  Nazareth,  whom  ye  crucified,  whom  God  raifedup 
from  the  dead,  even  by  him  doth  this  man  ftand  here  before  you. 
whole.f — Thus  the  ApoUle  P-aui  a6led  aftf^r  the  fam.CrmanneT 
in  the  cafe  of  the  damfel  poffefled  with  a  fpirit  of  divination; 
A61sxvi.  1 8.  Paul  being  grieved,  turned  andfaid  to  the  fpirit^ 
1  command  thee  in  the  name  of  Jefus  Chrift  come  out  of  her.  — 
And  he  came  out  the  fame  hour.  •,. 

Many  other  examples  might  be  brought  in  to  fupport  this  ob- 
fervation,  that  the  m-iracles,  figns  and  wonders  wrought  by  the 
Prophets  and  ApolUes,  were  not  wrought  in  their  o^ivn  names ^  but 
upon  the  invocation  of  the  name  of  Jefus.  Whereas  our  Lord 
put  fortli  his  a6ls  of  fovereignty  and  omnipotence,  in  bis  on^z 
namey  2i6ied  opQuly  by  his  own  authority,  and  comrfeande^d  th« 
Devils,  the  winds,  the  feas,  and  the  dead  without  invocatiliV 
any  name,  or   any  fuperior  power.  -    ^ 

It  is  noobje6lion  againft  what  was  juft  now  obferved  that  our 
Lord  addrefled  himfelf  to  his  Father,  when  he  was  about  to  raife 
Lazarus  out  of  hisgi^ave.  He  lifted  up  his  eyes,  and  faid,  Fa- 
ther I  thank  thee,  that  thou  haft  heard  me.'f  But  let  us  obferve 
what  he  immediately  adds,  to  convince  us  that  his  condu6l  on 
fuch  an  occafion,  was  not  owing  to  any  infufficiency  in  himfelf; 
"  but  becaufe  of  the  people  which  ftood  by,  that  they  might  be- 
"  lieve  that  the  Father  had  fent  him."  He  fuitable  to  his  me- 
diatorial chara6ler,  made  this  application  to  the  Father  for  this, 
yery.good  reafon  ;  tha-t  the  people  might  be.-i€onvinced  of  the 
wickednefs  apd  falfehood  of  their  frequent  blafphemies,  whererby 
thevvaccufed  him,  as^-pevforraing  his  miracles  by  a  confederation 
with  the  Devil,  or  by  a  power  which  the  Devil  poffeffing  him  ex- 
erted by  him.  And  therefore  to  convince  them  that  h<?  a6led 
by  no  diabolical  power,  but  that  as  the  true  Meffiah,  he  came 
from  God,  and  a6ced  by  a  divine  power,  he  in  the  prefence  of 
them  all  applied  to  his  Father,'  as  owned  and  approved  of  him 
in  what  he  was  going  totlo.  And  yet,  at  the  fame  time  to  con- 
vince, them,  that  he  .a6led.not  merely  as  a  delegate,  in  a  ^epen- 

*  A(5ls  iii.  6,  12,  i6.  f  A6\s  iv.  9,  10. 

t  John  xi.  41,  42,43.    .   . 
L  .  .      .     ■    . 


[    6»    1  . 

4ent  way,  and  not  immediately  by  his  own  power  .toother  \Tjch 
-the  Father,  he  adds  in  the  next  verfe,  and  I  knew  that  thou 
liearefb  me  always,  thereby  intimating  that  his  will  and  the  Fa- 
ther's were  always  the  fame, To  that  he  never  willed  any  thing, 
but  the  Father  willed' it   likewife  ;  and  therefore  'he,  in  a  moll 
fovereign  abfolute  manner,  like  the  moft  High  God,  fpoke  in  hia 
own,  and  not  in  his^athcr's  name,  and  "cried  with  a  loud  voice 
*^  Z^z^rz// come  forth,"  and  he  came  forth  immediately.     He 
managed  this  whole  affair  with   admiral  fkiil,f^i table  to  his  dif- 
ferent chara6lers^  as  God  on  the  one  hand,  and  as  man  and   his 
Father's  fervant  in  human  nature  on  the  other,  andfo  as  tofliow 
that  he  was  really  theMefliah,  the  sent  of  God,  whom  he  owned  ; 
and  at  the  fame  time  what  an  infinitely  great  Meffiah  he  was."* 
But  Super-bus^  what  think  you  was  the  grcateft  miracle  of  this 
kind  ever  our  Lord  wrought  ?  I  think  you  will  be  apt  to  reply, 
Jiis  raifing'himfelf  from  the  dead  :  And  that  this   was  his  own 
a6l,  is  evident  from  his  own  words  ;  "  deftroy  this   temple,  and 
*'  in  three  days  I  will  raife  it  up." — But  he  fpoke  of  the  temple 
«f  his  body."!"  And  to  evince  to  the  world  that  he  had  an  inherent 
power  fufficient  for  this,   he  peremptorily  declared,  that  he  had 
power  "  to  take  his  life  again."     This  is  fo  evident  a  proof  of 
his  God-head,  that  the  Apoftle  took  it  for  a  demonftration,  faying, 
he  vas  declared  or  demouftrated  to  be  the  fon  of  God  wit-h  power, 
according  to  the  Spirit  of  holiijefs,  or  Iks  divine  nature,  by  the 
5*cfurre6\ion  from  the  dead. 

Another  ftrong  argument  for  the  divinity  of  our  Lord  Jefus 
Ghrift,  may  be-^rawn   from  the  power  committed  to  others  to 
worktniraclesin  his  name.     The  Apoftles.werefr^e  on  all  occa- 
,£ons,  and  embraced  every  opportunity   to   declare,  that  all  the 
ppwer  which  accompanied  them  for  working  miracles,  was  fim- 
piy  and  wholly  a  power  derived  from  Chrift;  a  power  entirely 
tis^  and  not  at  all  iheir  own  ;  and  that  they  a6led  therein  altoge- 
ther in  bis  name,  and  in  no  refpe6ls  in   their  own.     Hence  we 
find  Peter  y^o  cyred  JSneas  of  the  palfy,  afcribing.-the  cure  en- 
tirely to  Chrift;  */Eneas,  Jefus  Chrift  maketh  thee  whole  ;  a  rife 
and  make  thy  bed  ;  and  he  arofe  immediatfly.J     And  when   he 
lent  forth  his  twelve  Diftiples,  we  are^told,  he,  like  an  abfolute 
and  forercign  Lord   "  gave  them  power  and  authority  over  all 
**  Devilfi,  atnd  to  cure  difeafes."     With  what  an  abfolutely  au- 
thority doth  he  deal  out  thefe  coir.miflions    in    his   own   name, 
fpeaking  of  himfelf  as  their  principle,  and  ais  the  fountain  of  all 
the  power  they  had  for  all  thofe  marvellous  works.- — And  wheii- 

^  See  Dr.  Guyfe  Serm.  on  the  Trinity,  page  96. 
j-  John  ii,  ,t9,  A  I.  t  A6lfi  lie.  34» 


r  63  1 

«verTi2  '^nxs  pleafed  to  fufpend  his  power,  and  did  not  own  zn 
attempt  to  do  any  thing  in  his  name,  alifuchan  attempt  was  in- 
efre6li'al ;  as  appeared  in  thofe  feven  Sons  of  Sceva^  v/ho  pre- 
tended to  caft  out  Devils,  in  the  name  of  Chrift  j  but  the  men- 
tion of  his  name  not  being  owned  by  him  on  that  occafion,  nor  at- 
tended with  his  power,  they  were  fo  far  from  fiiccecding,  that 
the  Devils  prevailed  agai nil  them  and  infulted  them.  In  a  wprd, 
we  m^  confidently  afSrm,  that  none  of  the  Difciples  could  have 
performed  fuch  miracles  as  they  did,  except  God  had  been  with 
them.  AndVfieGo^  who  was  with  them  was  the  Lord  Jefus 
Chrift. 

Permit  me  Superbus  to  infift  a  little  on  the  fovereign  and  ab- 
folute  manner  in  which  Chrift  performed  all  his  miracles;  and 
this  was  always  in  fuch  a  ftile  and  manner  as  became  the  gjeat 
and  all-fufEcienc  J'jhovah'^/^;*^,.and  plainly  fliowed  he  was  that 
Jehovah,  who  by  \iU  own  power  performed  them.  With  what 
fovereignty  and  auihority  did  he,  as  the  God  of  nature  and  pro- 
vidence,  rebuke  the  unruly  elements,  the  winds  and  the  feas,  and 
they  inftantly  obey  him.  He  arofe  a^d  rebuked  the  winds  and 
the  feas,  and  there  was  a  great  calm  ;  abd  the  men  marvelled, 
faying, what  manner  of  man  is  this,  that  even  the  winds  and  the 
fea  obey  himi  In  this  glorious  a£l  of  fovereignty  over'  the  ele- 
ments, our  Lord  doth  not  rebuke  them//«  tbc  name  of  God^hu.i  ia 
his  own  name^  and  by  h's  own  authority.^'  In  what  a  lofty  pe- 
remptory and  God  like  manner  did  he  at  his  pleafure  command 
away  Devils,  difeafes,  and  death.  The  prince  of  the  power  of 
tha  air  was  fliocked  at  his  prefence,  and  never  could  make  a 
ftand  againft  him.  They  were  forced  to  own  that  he  was  the 
Son  of  God,  and  could  expel  them  from  this  terreftrial  globe, and 
fliut  them  up  in  the  prifon  of  darknefs,  and  at  once  complete 
their  mifery.  When  he  a6led  like  hiaifelf  as  God,  and  appeared 
in  all  the  awful  majefty  of  his  God-head,  legions  of  Devils  trem- 
bled at  his  appearance.  I'hey  were  conftrainedto  cry  out  with 
confternation,  fear  and  agony,  "what  have  we  to  do  with  thee 
•'  Jcfus  thou  Son  of  God  ?  Art  thou  come  hither  to  torment  us 
"  before  the  time  ?"  With  what  uncontroulable  majefty  did  h« 
command  the  legion  of  Devils  to  come  out  of  the  man,  and  they 
dared  notdifpute  his  command?  "  Come  out  of  the  man  thou 
**  unclean  Spirit." 

In  the  fame  fovereign  God-like  manner  he  rebuked  and  heal- 
ed difeafes.  "  I  will  (fa'd  he  to  the  leper)  be  thou  clean."  And 
to  the  man  with  the  withered  hand,  "  ftretch forth  thy  hand;  and 
•*  he  ftretched  it  forth,  and  it  was  reftored  whole  like  as  the  oth- 

^  Math,  vili..  2,6* 


[,     64     ] 

"  er.**"  And  to  the  impotent  man^"  rife,  take  up  thy  bed  and 
"  walk,  and  immediately  he  did  fo.*^  In  all  thefe,  is  there  the 
leaft  appearance  of  his  acling  as  an  inferior  fubordinate  infArii- 
raent  ?  No,  he  acled  by  no  other  power  than  what  was  necelTari- 
ly  and  eflentially  refident  in  himfelf,  as  the  true  and  eternal  God. 
Virtue  we  are  told  came  outof  hinj  and  healed  many.  And  was 
he  not  the  fubjedl  of  that  virtue  and  power  ?  Was  it  sofa 
principle-  inherent  in  himlelf,  which  he  could  exert  whenever 
he  pleafed? 

And  what  fhall  we  fay  my  dear  friend,  to  that  fovereign  Al- 
n  ighty  power  whicli  foglorioully  difpla)ed  itfelf  in  raifing  the 
cead.'  When  he  raifedthe  Ruler  oFthcfynauogue's  daughter,  he 
proceeds  without  the  leaft  ftop  ;  takes  the  father  and  mother  of 
the  miid,  and  thofe  who  were  with  them  in  the  room,  and  fpeak- 
ingiii'his  own  name,  he  fays  with  all  the  authority  of  an  omni- 
potent God,  **  Ta'litba  cumi^  which  is  being  interpreted,  damfel 
**  I  fay  unto  thee  arife/'  He  only  touched  the  .bier,  on  which 
orie  lay,  when  they  were  carrying  him  to  his  grave,  and  faid 
*^  young  rhan  I  fay  unto  thee  arife,"  and  immediately  he  was 
reflofed  to  life,  to  the  amazement  and  v/onder  of  all  prefent.— - 
What 'grandeur,  majefty,  and  fovereignty  difplayed  themfclvei 
in  this  Godlike  way  of  expreffing  himfelf,  and  making  the  dead 
to  live  at  his  word.  If  the  Eternal  Father  had  vifibly  appeared 
a.q[i'6ng  the  fon^  of  .vien,  and  exerted  the  power  of  his  God -head, 
cbuM  he  have  acled  in  any  other  manner  ?  The  manner  of  our 
Lord's  a6ling  on  thefe  occafions  carries  the  faixie  Ptate,  fuprema- 
cy,  and  efficacy  with  it,  as  he  a£led  at  the  creation  of  the  world, 
faying,  let  it  be  fo,  and  it  was  fo.  He  commanded,  and  it  was 
done.  • 

Now,  can  any  but  that  great  and  Almighty  Being  which  crea- 
ted all  things  by  the  vT'ord'of  his  pov/er,  and  by  the  fame  power 
rules'and  governs  all,  could  thu'.  both  inimeJi.jtcly  and  !«edi- 
ately  over-rule,  controul,  and  change  tli-e  laws  of  nature  at  liis 
plearure,andfnnke  all  its  powers  yijldtohim,  rindcbey  his  Word? 
We  know  the  fliort  cut  the  author  of  the  Atbdnasian  Creed  ana- 
ly.zei(,h.c,  would,  have  taken  to  evade  the  force  of  this  argutnent 
(but  in  his  wifdom  he  paffes  it  over)  viz.  tlrat  he  did  all  thefe 
riuractes,  juft  as  he  created  and  preferves  the  world, 'as  an  infe- 
rior insirument.  '    ' 

I  proceed  now  to  anot^her  Godlike  a6\ion  of  our  Lord  Jahis 
Chrift,  which  will  in  the  ilTue'demonpLratively  prove  his  fuprenie 
deity  ;  I  m.ean  hisjr(?r^/tj/;^  j-/;z.  Who  can  forgive  a  ckbt  but 
tli^creditor?  Who  can  pai\ion  the  aifrents  offered  to  majefcy, 
but  the  fovereign  hinjfelf  ?  The  moral  law  being  a  tranfcript  of 
'^tw  divine  nature,  noue  but   the  leg^iL-^tor  can  pardoa- the  coib*- 


t  65  1 

mijTion  of  thofe  fins  which  that  law  prohibits,  or  the  omiflion  of 
thofe  duties  which  it  requires.  But  if  Chriftbe  but  a  creature^ 
ov  a  mere  mait^  that  lawis  not  hisv neither  can  he  authoritatively 
pardon  a  breach  of  that  law.  We  findforgivenefs  of  fins  is  claim- 
ed  bv  the  great  Jehovah  as  his  fpecial  prerogative.  I,  even  I  am 
he  that  blotteth  out  thy  tranfgreffions,^  But  if  our  Lord  Jefus 
Cliriil  IS  not  God,  he  cannot  be  the  party  finned  againft  ;  for  fin 
1!^  a  tranfgreffion  of  the  law  of  God  i  it  is  only  the  great  God 
that  is  the  formal  object  againft  whom,  fin,  as  fin,  is  immediately 
conrmitted.  "  Againft  tbee,  thee  only  have  I  finned,"  faid  David  ; 
but  Chrift  being  truly  and  properly  God,  the  fame  in  eiTence  with 
the  Father,  all  our  numberlefs  and  aggravated  hns  are  as  imme- 
diately and  dire6lly  againft  him,  as  againft  the  Father.  They 
are  committed  againft  God  as  God,  againft  the  God-bead  \n  all 
the  peffons  of  it,  and  fo  againft  the  Sen  as  wcl]  as  the  Falher. 
he  together  with  the  Father  being  Lord  of  the  law,  as  bein^ 
**  Lord  of  the  fabbatlr' imports — (in cc  by  his  Lordftiip  ove 
the  fabbath,  he  could  interpret  his  own  law  concerning  it,  an;; 
transfer  th«  obligation  to  obferve  it  from  the  seventh  to  "the 
firftday  of  the  week.  Yea,  the  Apoftle  Paul  views  him  as  that 
God  who  gave  the  law  at  mount  Sinai,  whofe  voice  tiien  fiiook 
the  earth. "t*  H;*nce  the  rebellions,  murmurings,  and  provoca- 
tions v/hich  Ifrael  committed  againft  God  in  the  wildernefs^ 
whereby  they  tempted  him,  are  i\3oken  bras  committed  againft 
GFvrift,  and  as  tempting  of  him  ;,  on  which' account  the  Apoftle 
cauu.ons  us  to  take  heed  of  iho  like  fins  againft  him.  Neither  let 
us  tempt  Chrift,  as  fome  of  them  alfo  tempted,  and  were  deftrojr- 
ed  of  ferpents.J 

Now  it  is  a  common  and  rational  principle,that  non«  cm  au- 
thoritatively and  properly  forgive  fins  but  God,  becaufe  he  is  th« 
objeQ  againft  whom  fm  is  immediately  committed.  Hence  the 
Jews  were  fo  far  right  when  they  faid,  who  can  forgive  fins  but 
God  only  Vi  And  yet  Chrift  at  that  very  time,  and  in  that  very 
fenfe,  i«n  which  they  fpoke,  claimed  and  exercifed  that  atithori- 
tv,  and  proved  it  was  his  right,  by  removing  the  effe6l  of  fin  in 
heaiing  the  fick  cTthe  pally  ;  faying  to  him,  *'  Son.  thy  fins  be 
**'-fcirgiven  thee."  •  The  Jews  who  were -prefent,  hereupon  rea- 
forledin  their  hearts,  faying,  vvhy  doth  this' man  fpeak  blafpht- 
my  ?  Who  can  forgive  fins  but,  God  only  ?  Our  Lord/ jefus 
Chrift  who  Icridws  the  fecret  reafoningp  of  all  men's  hearts,  wa^ 
fenfible  of  the' inward  reafonings  of  th'iir  minds  ;  and  to  takeoff 
the  charge  of  blafphemy,  he  did  not  tell   them,  that  he  forgav* 

*  Ifaiah  xliii.  25.  t  ^^^'  *"•  ^^* 

X  I  Cor.  X.  9.  0  Mark  ii.  7. 


[    65    1 

fins  only  declarativcly,  or  as  his  Father's  delegatie  pronounced 
it  in  his  name  j  but  vindicates  the  power  of  doing  it  in  his  awn 
name,  by  doing  another  God-like  work  in  as  abfolute  and  autho- 
ritative a  way,  which  alfo  took  ofF the  temporal  puniflimentof  the 
fins  he  had  then  forgiven.  "  But  that  ye  nia)^  know  that  the 
''  Son  of  man  hath  power  on  earth  to  forgive  fiss  (he  faith  to  the 
"  {ick  of  the  palfy)  I  fay  unto  thee  arife,  and  take  up  thy  bed, 
"  and  go  thy  way  into  thine  houfe."  In  the  fame  authoritative 
ftrain  he  faid  unto  Mary^  "  thy  fins  are  forgiven  thee.''  So  that 
they  who  were  with  him  were  aftonilhed  at  the  majefty  and  gran- 
deur of  his  behaviour  therein,  and  faid,  Who  is  this  that  forgiv- 
eth  fins  alfoj'^ 

And  now  in  his  exalted  ftate  he  more  fully  difplays  his  abfo- 
lute fovereign  authority,  to  this  purpofe  ;  being  exalted — to  give 
— forgivenefs  of  Gns.']"  And  according  Stephen  in  his  laft 
prayer  applied  to  him  in  an  abfolute  way  for  forgivenefs  of  his 
«nennes,  faying,- Lord  Jefus  receive  my  fplrit,  and  he  kneeled 
down,  and  cried  with  a  toud  voice,  Lord,  lay  not  this  fin  to  their 
charge.t 

I  proceed  again  .yw/er^M/,  to  take  notice  of  ariother  Godlike 
work  alcribed  to  our  Lord  Jefus  Chrift,  which  will  alfo  ilrongly 
evince  his  eternal  power  and  Godhead,  vi^.-  tbe  renif notion  of 
the  dead. 

Doth  not  the  refurre6lion  of  the  dead  carry  in  it  an  evidence 
of  fuch  an  immenfe  wifdom,  domi^)  )n,  power,  and  prefcnce,  as 
infinitely  exceeds  all  our  thoughts  ;  yea,  the  moft  exalted  con- 
ceptions •f  Angels,  and  Archangtls;  and  for  this  rtafon,  the 
doctrine  has  been  denied  by  many,  becaufe  they  cannot  conceive 
how  God  can  work  through  all  the  difficulties,  and  mafter  all 
the  impoffibilities,  which  they  imagine  their  reaCon  can  fu.^geft 
againft  it.  There  is  indeed  fomething  v-ry  awful,  ailoniniing, 
and  incomprehenfible  in  this  amazing  effect  of  infinite  power. 
And  we  chriftians,  who  believe  the  truth  of  that  do5\rine  which 
is  fo  clearly  and  exprefsly  revealed  in  God's  word,  believe  it 
barely  upon  the  unerring  veracity  of  God's  own  teilimony  con- 
cerning it,  adoring  his  infinite  greatnefs  and  almighty  power, 
who  is  able  to  make  good  his  own  word.  W'^e  by  no  means  pre- 
tend to  adjuft  the  condu(5l  of  the  great  God  in  this  matter,  by 
our  inquifitive  rcafonings  about  it.  Muft  it  not  appear  altoge- 
ther impoflible  that  any  but  the  only  true  God  fliould  raifc  the 
dead,  though  not  irapoffible  that  be  fhould  do  it  t  Hence  the  apof- 
tle  lays  the  belief  of  this  great  and  intcrefting  article  merefy 
iipo«  the  greatnefs  of  God,  when  he  fays  to  king  Agrippa^  why 

*  Luke  vii»  4.8,  49.     \  A^s  iv.  31.     J  A6ls  vii.  59,  6ov 


i  .^1 1 

fiiould  it  be  thought  a  thing  incredible  with  yon,  that. God  fhoulS 
raife  the  dead  ?*     To  fuppofe  this  great  and  glorious  work  to  b€ 
done  by  any  being  inferior  to  the   great   and  Almighty  God,  is 
indeed  of  all  things  the  ntioft  incredible.     Is  not  the  do6irine  6f 
the  holy  and  blefiTed  Trinity  far  more  comprehenfible,   than  a 
mere  man's    raifing  the  dead  to  life?  And  yet    this    incredible 
thing,  upon  any  other  fuppofition  than  that  of  the  abfolute  pow- 
er and  omniprefence  of  the  Godhead,  is  familiarly  fpoken  of  in 
the  Scriptures  as   done  by  Chrift,  and  that  by  his  own  power. 
This  is  the  will  of  hirp  that  fent  me,  that  everyone  which  feeth 
thf  Son,  and  believeth  on  him,  may  have  everlafting  iife ;  and  / 
««j/// raife  him  up  at  the  laft  day.f     Yea,  he  fpeaks  of  himfelf  a« 
having  equal  liberty   and  power  with  the  Father  for  it ;  for  as 
the  Father  raifcth  up  the  dead,  anxir  qiiickeneth  them  ;  even  fo 
the  Son  quickeneth  whomhe  will.     In  what  a  fovereign  and  in- 
dependent manner  doth  he  fpeak  thefe  words,  even  when  he  is 
fpeaking  alfo  of  the  father  t  And  with  what  ft.ipreme  majefty 
and  grandeur  doth  he  inform  us  how  he,  the  Son,  will  effedl  this 
tremendous  and  glorious  work  ?  Verily,  verily,  I  fay  unto  you, 
the  hour  is  coming,  and  now  is,   when  the   dead  fliall  hear  the 
voice  of  tlie  Son  of  God,  and  they  that  hear  fliall  live.     But  if 
thefe  words  Ihou^ld  be  meant  of  the  powerful  energy  of  his  voice 
attending  the  gofpel  difpenfation,  for  raifing  up  finncrs  morally 
dead  in  trefpaffe*  and  fins ;   the  following  words  are  confinedly 
to  be  underftood  of  the  refurre6lion  at  the  laft  day.     Marvel  not 
at  this  :   And  the  reafon  he  afTigns,  why  they  fnould  not  marvel 
at  it,  is,  becaufe  he  was  a  perfon  every  way  equal  to  it,   having 
,  ftill  greater  power  in  himftlf ;  for  the   hour  is  -coming,  in  the 
which  all  that  are  vin  their  ^aves  fliall  hear  hi»  voice,  and  fliall 
come  forth  ;  they  that  have  done  good,  unto  the  refurre6lion  of 
.life  ;  and  they  that  have  done  evil,  unto  the  refurre6tion  of  dam- 
nation.J     And  is  this  aftonifliing  event  to  be  the  produ6lion  of 
a  mere  man,  or  of  any  creature,  however  dignified?  No  ;  let  vl& 
cbferve  the  Apoftle^s  reafouing  on  this  head,  and  we  will  learn 
that  this  is  not  to  be  eife^ed  by  any  power  delegated  to  Chrift 
(which  fuppofition  by  the  bye  is  impoffible)  but  by  a  'power  inhe- 
rent in  himfelf;  when  fpeaking  of  the  fecond  coming  of  the  Lord 
Jefus,  faya,  he  fhall  change  our  vile  body,  -that4t  may  be  faflii- 
oned  like  unto  his  glorious  body  ;  and  obferve,  according  to  the 
working,  whereby  he  is  able  even  to-fubdue  all  things  unto  him- 
f«;lf.i)     Undoubtedly,  inch  a  work  wrought  by  that  mfinkc  inhe- 

*  A<5ls  xxvi.  8.  f  John-vi.  39,40, 44^  54. 

%  John  V.  2;8,  a9,  .    IPhil.  iii,  xi. 


f    C8    ] 

rent  powQ.r  in  Chrift  is  a  pregnant  evidence,  that  he  is  more  tliaft 
a": creature,  yea,  the  true  and  moft  high  God. 

Superbus^  I  may  again  add  here  the  confideration  pf  the  fu- 
ture judgment,  which  is  in  a  full  and  proper  fenfe  afcribed  to 
Chrift.  He  ihall  judge  the  quick  and  the  dead,  at  his  appear- 
ing and  kingdom.*  **  For  the  Father  judgeth  no  maa,  but  hath 
committed  all  judgment  to  the  Son."  Hence  it  is  alfo  faid,  that 
we  muft  all  appear  before  the  judgment  feat  of  Chrift,  that  ev- 
ery one  may  receive  the  thirig^.  done  in  the  body,  according  tcr 
tiiat  he  hath  dcfhe,  v/hether  it  be  good  or  bad.:f 

It  IS  freely  acknowledged,  that  the  fpecial  plei^^ry  execution 
of  all  judicial  power  \?,  by  difpenfation  from  the  Father  commit' 
ted  to  the  Son,  in  his  cilice  capacity  :  For  otherwife  the  principal 
part  of  that  judgment  would  fall  into  the  Father's  hands,  as  the 
firft  perfon  of  the  adorable  Trinity  :  But  that  the  nature  of  this 
work  is  fuch,  as  peculiarly  belongs  to  the  only  true  God,  and  is 
manageable  by  none  but  him.  All  our  natural  notions,  as  well  as 
the  Scriptures,  refer  this  work  to  the  fupreme  God  on^y.  And 
therefore  had  not  Chrift  in  his  original  nature  been  a  divine  fub- 
fiftent  in  the  Godhead,  the  full  decifive  unrepealabk  exercife  of 
this  ultimate  judgment  would  not  have  been  committed  to  him4 
And  who  but  the  only  true  God  can  judge  the  world  ;  devils  and 
men?  Who  but  he  can  exa6\ly  and  p6rfe6lly  know  the  fecrets 
of  all  hearts,  the  innumerable  thoughts  that  are  continually 
fpringing  up  there,  and  the  different  .principles  and  ends  that 
govern  them  all,  and  determine  their  moral  nature  refpsclivc'ly  ? 
What  mind  but  bis^  that  is  abfolutely  infinite,  can  find  out  all  the 
train  of  thoughts,  words,  and  actions  of  all  that  have  been,  are, 
or  fliall,  be  and  comprehenfive  enough  to  take  them  all  in,  and 
to  know  them  exacSlly  and  infallibly  in  their  feveral  orders,  rela- 
t?ions,  and  circujiiilances,  and  pafs  a  right  judgment  accordingly^;-? 
In  a  word,  it  fecms  beneath  the  dignity  of  the  Godhead  to  com- 
mit the  full,  finrl^  and  irrefiftable  decilion  of  all  its  rights  with- 
regard  to  us,  to  any  creature  whatever,  but  toGed  m-anifeilcd  in 
the  fiefli.  Kow  doth  it  ioxiwaSvperbtis^  to  be  taught  that  a  crea- 
ture^ or  a  mere  man,  or  a  made  God,  faall,  at  the  confummation 
of  all  things,  Uiount  the  great  white  throne,  and  there  ilt  .umpire 

*  .2  Tim.  iv.  1.  t   2  Ccr.  v.  10. 

\  To  prove  Chrifr  Mf-^jitor,  is  to  prove  hrrn  God  :"  To  prove  h'? 
■economical  Kipremacy,  i?  at  the  fame  time,  to  demonftt ate  bis  eir-ntiaj 
dl;;nity.  Chrift,  as  Mediator  had  not  been  capable,  pf  an  econonVif-l 
fuprcmacy,  if  he  had  not,  as  God,  been  natm*al]y  fupreuie  gpveriJc^  of 
'iho.  wor-id.     MoncriefF  on  the  deity  of  GhrMi, 


[   h   3 

atid  judge  for  God.  Is  not  this  a  burden  too  weighty  for  any, 
but  he  who  poflefles  infinite  wifdom,  and  omnipotent  power  ? 
Yes :  The  great  Jehovah  clothed  in  human  nature,  will  be  '^^judge 
of  all  the  earth." 

Onesi?nuSy  I  have  juft  to  inform  you  that  Superbus  having  f.xed 
this  day  to  fettle  his  family  affairs  ;  I  begged  leave  to  return 
home  ;  promifing  at  the  fame  time  (God  willing)  to  return  the 
next  day.  A  few  days  I  think  will  put  a  final  period,  to  my 
friend's  exiftence  in  this  world;  he  is  quite  fenfible  of  it  him- 
felf,  and  entirely  refigned  to  the  will  of  providence.  Since  his 
laft  vi6lory  over  the  temptations  of  fatan,  and  the  unbelieving 
fuggeftions  of  a  wicked  heart,  his  faith  is  growing  more  confift- 
ent,  liable,  and  ftrong.  He  has  learned,  that  the  moft  comfort- 
able way  of  living,  and  the  moft  glorifying  to  God,  is  to  live  by 
faith  on  the  Son  of  God,  and  to  truft  in  God  v/hen  he  cannot 
trace  him.  He  has  learned  that  however  changeable  and  fleet- 
ing his  frames  and  exercife  are  ;  the  foundation  upon  which  his 
faith  is  built  cannot  be  removed.  He  has  learned  that  although 
the  Lord  for  the  exercife  of  his  faith,  p'atience,  and  humility, 
may  hide  his  countenance,  and  draw  a  veil  between  his  benight- 
ed foul  and  the  glorious  Son  of  righteoufnefs  ;  yet  he  that  hath 
begun  the  good  work,  will  in  his  due  time  confummate  the  fame. 

Wifhing  that  my  Onssimus  may  obtain  a  fafe  condTi6l  through 
this  troublefome,  dangerous,  and  fmful  world,  and  a  glorious  en- 
trance into  EmmanueVs  land,  where  the  inhabitants  fliall  not  faj 
I  am  fick,     I  remain  yours  moft  affe6lionately. 

PHILEMON. 

M 


f    7^    1 
LETTER    ill. 

PHILEMON    TO    O  N  E  S  I  M  U  S/ 

Dear  Onesimus, 

1AM  very  fbrry  to  learn  in  yours,  that  our  beloved  friend 
Aristobulus  is  no  more.  Hclinefs  is  no  fecurity  againft  af- 
ili6lions,  trials,  and  death.  From  the  external  difpenfations  of 
providence  in  this  life  life,  no  conclufive  argument  can  be  drawn 
from  God's  love  or  hatred,  to  any  man.  In  this  refpe6l  all  things 
happen  alike  to  all :  As  the  fool  dies,  fo  dies  the  wife  man.  It 
is  more  than  probable,  that  the  conclufion  of  this  will  carry  to 
you  the  melancholy  news  of  the  death  of  my  dear  friend.  The 
glimmering  taper  of  life  is  almoft  burned  into  the  focket  ;  here 
I  think  he  cannot  (hine  much  longer  ;  but  I  hope  he  dies  to  live, 
and  fljine  in  eternal  giory. 

I:  waited  on  Superbus  according  to  my  promife.  After  infor- 
ming me  how  he  had  fettled  the  affairs  of  his  family,  and  whoiie 
had  appointed  his  executors  ;  he  took  me  by  the  hand  repeating 
the  following  wards — -"  Philemon^  I  fee  that  faith  in  the  fatis- 
*'  fa61:ion  of  Jefus  is  my  fureft  holding  for  eternity,  more  fure 
*'  than  prefent  fenfe,  or  pad  experience,  or  even  begun  poflefli- 
*' on  ;  for  all  thefe  may  be  interrupted  and  overclouded;  but 
"  faith  in  the  promife  of  God  will  hold  faft  when  all  things  elfe 
*'  f^.'  I  wifli  you  would  in  the  mean  time  purfue  the  argument 
*'  in  fupport  of  Chrift's  fupreme  deity.  I  find  my  love  enfia-- 
"  med,rny  foul  comforted,  whenever  I  either  think  or  hear  of 
''  that  glorious  perfonage  who  loved  me,  and  gave  himfelf  for 
''  me.  .  May  he  be  my  Alpha  ^Lud  Omega,-  the  laft  in  my  thoughts, 
*'  and  on  my  lips  here,  and  the  firft  in  glory." 

Supti^bus^  I  moft  cheerfully  embrace  the  opportunity  of  hold- 
ing forth  to  you  that  Jefus  in  all  the  dignity,  power,  and  glory 
of  his  eternal  Godhead  to  your  contemplatien.  Who  can  efti- 
mate  his  worth,  or  fathom  his  boundlefs  love? 

I  lliall  proceed  to  fliew  you  that  he  is  the  true  and  eternal  God, 
confubicantial  with  the  Eternal  Father,  from  the  confideration 
of  the  Hjjork  of  mans  redemption.  This  you  know  Superbus^  I 
have  already  infifted  on  at  large  in  fome  of  our  former  confer- 
ences, but  if  your  ftrength  and  my  time  will  permit,  I  will  offer 
a  few  thoughts  farther  on  this  head,  in  confirmation  of  the  pre- 
fent  argument. 

Let  me  obferve  here  then,  that  the  rights  and  honor  of  God's 
juftice,  holinefs,  veracity,  law  and  gov-ernment  require,  that  a 
proper  legal  fatisfa6\ion  be  made_  for  finj  in  cafe  any  of  the  de- 


[    7t    ] 

fcendants  of  fallen  Adafmbe  faved;  andbecaufe  as  far  as  we  can 
learn  from  the  Scriptures,  no  fuch  fatisfadlion  could  be  otherwifc 
made  than  by  Jefus,  he  became  our  great  High  Prieft,  and  offer- 
ed up  himfelf  as  an  expiatory  facrifice  for  fin.  But  unlefs  Chrift 
is  God^  the  facrifice  he  offered  could  not  anfwer  its  end  in  fatis- 
fying  divine  juftice,  and  fo  obtaining  eternal  redemption  for  us. 
The  notion  of  a  true  and  proper  fatisfa6lion  imports  two  things, 
viz.  that  reparation  be  made  equal  to  the  offence  ;  and  that  the 
perfon  who  makes  it  did  not  owe  it  on  other  accounts  to  the  of- 
fended party.  And  the  real  Godhead  of  Chrift  was  necelTary  to 
boththafe. 

Satisfa(5lion  imports,  that  reparation  be  made*  equal  to  the  of- 
fence. Whatever  is  admitted  fhort  of  this,  is  mere  mercy  aad 
grace  ;  and  to  fay  that  juftice  is  fatisfied  by  yielding  to  mercy, 
and  giving  up  its  right  to  a  mere  a6l  of  grace,  is  the  greateft  im- 
propriety and  contradiction  in  terms,  and  a  dire6l  oppofition  to 
the  Apoftle,  who  fays  in  the  cafe  before  us,  God  hath  fet  forth 
Chrift  to  be  a  propitiation  through  faith  in  his  blood,  to  declare 
his  righteousness^ — that  he  might  be  just^  and  the  juftifier  of  him 
that  belie veth  in  Jefus.  But  if  the  Mediator  waa  not  Gpd,  he 
could  not  make  this  full  reparation  to  the  law  and  juftice  of  God 
for  our  tranfgrefliong.  For  fin  is  an  offence  objeSlively  confider- 
ed  of  an  infinite  nature,  as  it  is  committed  againft  an  infinite  God, 
and  is  the  higheft  treafon  and  rebellion  againft  his  crown  and 
dignity  :  and  therefore  proper  fatisfaflion  for  it  muft  be  fome  way 
infinite  too,  or  clfe  it  is  not  proportioned  to  the  offence  :  And  no 
fatisfadlion  can  be  any  way  infinite,  but  either  by  an  infinite 
.continuation  of  it,  or  by  its  infinite  dignity.  For  want  of  infi- 
nite dignity  or  worth,  it  muft  be  continued  to  an  infinite  dura- 
tion, on  which  account  thofe  who  are  not  interefted  in  Chrift's 
fatisfacSlion  muft  fuffer  to  an  endlefs  eternity,  without  ever  being 
able  to  give  that  fatisfa6lion  requifite  to  anfwer  the  high,  but 
juft  demands  of  law  and  juftice.  And  it  would  be  hard  to  re- 
concile the  eternal  duration  of  their  fufferings  with  the  juftice 
and  goodnefs  of  God  on  any  other  footing,  than  that  juftice  de- 
mands an  infinite  fatisfa6lion  for  fin.  But  where  there  is  an  in- 
finite  worth  and  dignity  in  the  fatisfa6lion  itfelf,  this  entirely  fu- 
percedes  an  eternity  of  fufferings  j  but  fuch  was  Chrift's  fatis- 
faiSlion,  ag(.I  elfewhere  told  you. 

And  although  ftriclly  fpeaking,  it  was  Chrift's  human  nature 
that  fuffered  and  died,  his  deity  being  abfolutely  impaffible  ;  yet 
that  human  nature  being  perfonally  united  to  the  divine,  and  {o 
his  fufferings  became  the  fufferings  of  himself^  and  rofe  in  value 
and  dignity  in  proportion  to  what  he  was  who  underwent  them. 
As  fuppofe  a  perfon  ftrikes  his  foverjeign,  he  doth  not  properly 


i  n  1 

fpeaking  {Irifce  \i\%  dignity  ^  for  that  is  inpoft'jbl'e,  it  not  being  Cub- 
je6l  to  corporeal  impreflions  ;  he  only  ftrikes  his  body  ;  and  yet 
the  injury  done  thereby  is  rated  by  the  dignity  of  the  perfon, 
more  than  by  the  natural  hurt  of  the  body,  which  was  no  greater 
than  the  fame  ftxoke  might  have  done  to  the  body  of  his  meaneft 
vafTel.  But  the  difference  of  their  chara6lers  makes  fuch  a  vaft 
difference  in  the  law's  account  of  thefe  wounds,  that  one  is  rec- 
koned high  treafon  tobepuniihed  with  death,  and  the  other  hard- 
ly criminal  enough  to  be  punifhed  at  all,  or  at  mofl  but  very 
nightly.  Thus  although  Chrifl  could  not  fulFer  as  to  his  God- 
head, yet  the  juft  and  proper  cftimate  of  his  fufferings  arofe  from 
the  dignity  of  his  perfon. 

Accordingly,  as  his  perfon  is  fo  are  his  fufferings.  If  his  per- 
fon is  not  of  infinite  worth  and  dignity,  it  is  impoffible  his  tem- 
porary fufferings,  and  the  fatisfadlion  made  thereby  fhould  be  fo. 
And  this  infinite  dignity  could  not  be  in  his  perfon  ;  unlefs  he  is- 
properly  and  by  nature  God.  For  according  to  all  the  notions 
we  have  of  infinite^  the  true  God  can  oxAy\iQ  properly  fo.  And 
let  us  advance  the  chara6ler  of  Chrift  as  high  as  ever  we  can,  yet 
if  he  is  not  by  nature  the  only  living  and  true  God,  he  is  fo  far 
^om  being  infinite  in  dignity,  that  he  is  infinitely  lefs^  worthy 
»hd  excellent  in  himfelf  than  the  infinite  God  is  ;  and  confequent- 
ly  every  one  muft  fee  how  impoffible  it  is  that  his  fufferings  and 
fatisfa6lion  thereby,  fhould  be  subjectively  infinite,  after  the 
fame  manner  that  our  fin  is  objectively  fo.  But  feeing  our  Lord 
Jefus  Chrift  is  originally  the  fupreme  God,  his  fufferings  in  our 
nature,  and  his  fatisfacSlion  thereby,  is  subjectively  as  infinite,  as 
our  fins  are  objectively  fo  ;  and  confequently  reparation  is  there- 
by made  every  way  equal  to  the  offence,  and  no  fins  can  be  tod 
great  or  many,  for  fuch  a  facrifice  to  make  a  complete  atone- 
ment  for  them. 

Hence  the  Scripture  fpeaks  of  Chrift  in  his  higheft  chara6ler 
as  God^  when  it  difplays  the  dignity  and  eflicacy  of  his  facrifice* 
He  is  reprefented  as  the  brightnefs  of  the  Father's  glory,  andlhc 
exprefs  image  of  his  perfon,  and  upholding  all  things  by  the  word 
of  his  power,  who  by  himself  purged  our  fins.  And  it  is  very 
obferveable  that  the  main  defign  of  Paul  in  his  epiftle  to  the  He- 
brews, being  to  demonftrate  the  infinite  perfe6lion,  and  never 
failing  efficacy  of  Chrift's  moft  excellent  priefthood  and  facrifice, 
he  made  his  way  to  that  defign  by  firmly  eftabiiiliing  his  higheft 
chara<5^er  as  God^  throughout  the  flrft  chapter  of  that  epiftle.  He 
like  a  wife  mafter-builder,  carefully  lays  the  do6\rine  of  Chrift^s 
God-head,  as  the  foundation  on  which  he  builds  the  whole  glory 
and  virtue  of  his  priefthood  and  facrificCj  in  the  following  parts 
of  the  epiftle. 


[    73    ] 

Satisfa6\>ion  as  I  obferved  imports,  that  the  pcrfon  who  makes 
it,  did  not  owe  that,  by  which  he  makes  it  to  the  offended  party 
on  othcr^ccounts,  or  was  not  bound  by  prior  obligations  to  pay 
it,  for  ali  that  fuch  an  one  doth,  is  only  paying  the  offended  party 
with  what  was  his  own  before,  and  in  anfwcring  obligations  and 
demands  of  a  different  fort  from  thofe,  which  fatisfa^lion  for  an 
©ffence  requires.  And  to  pay  many  debts  oidijfertnt  kinds,  by 
the  payment  of  one  of  thofe  kinds,  deflroys  the  nature  of  fniis- 
faiSlion.  Much  lefs  can  one  pretend  to  fatisfy  for  another  by 
yielding  that,  which  could  be  demanding  from  himfelf  on  his  own 
account,  and  which  it  would  be  his  fla  torefufe. 

It  will  follow  tlQien  of  courfe,  that  if  Chrift  is  not  truly  and  by 
nature  the  fupreme  God,  he  owed  himfelf,  and  all  that  he  is  and 
haih  to  God,  and  was  infinitely  obliged,  as  an  entire  dependent 
on  him,  to  do  and  fuffer  all  that  he  could  for  his  honor,  and  at 
his  comrcand.  He  had  no  pretence  of  right  to  refufe  or  decline 
it,  but  it  was  his  duty  to  do  and  fuffer  whatever  the  fovereign 
God  (hould  call  for,  audit  "vvould  have  been  his  fin,  and  deftruc- 
tivc  to  himfelf,  X^  have  defignedly  negle6ledit.  Hy  yielding  to 
k  he  did  but  pav  the  debt,  which  he  owed  to  God's  iupremacy, 
and  therefore  .that  could  not  anfwer  for  others,  much  lefs  could 
it  be  a  payment  of  their  debts  of  that  and  a  different  kind  too, 
which  they  owed  to  God's  juflice,  as  well  asiiis  fupremacy. 

And  how  excellent  a  being  foever  we  fuppole  Chrift  to  be,  yet 
if  he  was  not  by  nature  the  fupreme  God,  it  does  not  at  all  help 
'the  matter.;  for  that  vaft  excellence  of  his  being,  if  he  owes  it  to 
,'God,  and  is  obliged  to  him,  and  depends  on  him  for  it,  is  fo  far 
from  diffolving  this  obligation  to  do  his  utmoO:  for  God's  glory, 
efpecially  at  his  ^xprefs  call  ^to  it,  that  it  really  increafes  that 
obliga-tion,  and  makes  it  fo  much  the  more  his  duty.  For  the 
more  anyone  receives  from  him, the  rnarc  he  is  indebted  to  him  ; 
and  he  is  the  lefs  at  "his  own  .difpofal.  So  tliat  on  fuppofition 
Chrift  was  not  really  and  properly  God  ;  all  that  he  did  and  fuf- 
fered  for  his  Father's  glory  was  unavoidable  bv  him,  and  was  ra- 
ther a  proof  of  God's  abundant  grace  to  him,  than  a  fatisfadlion. 
to  his  juftice  for  others. 

But  on  tlie  other  hand,  if  Chrift  wa5  in  his  original  nature 
truly  God,  and  neceifarily  «xifted  in  that  nature,  he  was  Lord 
and  Mafter  of  himfelf,  an'dfo  was  accountable  to  none  antecedent 
to  bis  own  will  and  choice.  Prior  to  this  obligation,  he  might, 
qr  he  might  not  have  affumed  human  nature,  he  was  not  obliged 
to  doit ;  and  after  he  had  affumed  it,  fetting  afidt  his  agreement 
to  the  contrary,  he  might  have  refufed  tofubmit  to  that  ftate  of 
humiliation,  which  was  ueceffary  to  make  faiis&i^taTi  for  fin. — 


[      74     ] 

It  could  not  liave  been  impofed  upon  him  without  his  own  free 
choice.  '  His  will  determined  his  obligation  to  this  obedience, 
and  not  his  obligation  his  will.  His  will  was  to  do  the  will  of 
his  Father,  before  it  could  be  faid  he  ought  to  do  it.  The  eflen- 
tial  rights  of  liis  proper  God  head  plainly  imports  all  this,  and  his 
abfolute  fupremacy  therel)y  Td  fully  exempts  him  from  all  origi- 
nal obligations  to  debafe  hin-felf  in  order  to  a  difplay  of  the  glory 
of  vindi'J'iive  ju'iice  in  his  redemption  of  loft  finners,  as  makes 
his  voluntary  fufFerings  in  our  nature  for  that  purpofe  truly  fa- 
tisfa^iorily. 

Upon  the  whole  Superbws^  it  unavoidably  foUows,  that  to  deny 
the  natural  and  abfolute  fupremacy  of  Chrift,  is  to  deny  his  fa- 
tisfa6l:ion.  And  this  is  fo  evident,  that  they  who  deny  the  for- 
mer, have  likev/ife  expressly  and  profededly  denied  the  latter. — 
But  my  dear  friend,  if  we  would  not  lofe  the  benefit  of  Chrift's 
fatisfa6lion,  and  all  our  hopes  of  falyation  founded  upon  it;  if 
we  would  not  run  the  defperate  rifk  of  having  the  righteoufnefs 
of  God's  nature,  law,  and  government  againft  us;  if  we  would 
not  venture  to  acfwer  for  ourfelves  to  an  unfati^fied,  unappeafed, 
and  provoked  deity  ;  let  us  believe  v/ith  the  lieart,  and  confefs 
with  the  mouth,  that  Jefus  Chrift  is  in  his  original  nature,  the 
fupreme  God,  and  that  by  his  death  we  have  redemption,  even 
the  forglvenefs  of  our  fins. 

I  may  juft  add  here,  that  his  intercessory  work  now  within  the 
vail,  and  the  pievalence  of  that  interceffion  is  an  irrefragable 
proof  of  his  fupreme  deity.  If  you  afk  upon  v/hat  doth  the  pre- 
valence of  his  interceffion  depend  ?  I  anfwer,  upon  the  value  of 
his  facrifrce.  His  interceffion  is  the  plea  of  his  blood,  as  a  righ- 
teous advocate  for  us.  If  any  man  fin,  we  have  an  advocate  with 
,  the  Father,  Jefus  Chrift  the  righteous,  and  he  is  the  propitiation 
for  our  fms.-^,  He  entered  into  the  holy  place  by  his  own  blood.f 
"And  he  appears  Jn  Heaven  as  a  Lamb  that  had  been  (lain,  pre- 
fentino-  the  virtue  and  value  of  his  death  before  the  throne  of 
God  for  us.  If  therefore  that  blood  hath  not  fatisfied  divine 
iuftice,  and  purchafed  all  bleflednefs  for  us,  his  interceffion  can 
be  of  no  efTeClual  avail  to  us,  fince  it  is  only  by  the  intereft  of 
that  blood  that. he  intercedes  for  us.  But  if  that  precious  blood 
was  truly  fatisfa6iory,  its  real  value  is  unexceptionably  infinite, 
its  plea  for  us  at  the  throne  of  God,  cannot  but  fecure  our  inter- 
eft there  ;  juftice  itfelf  will  readily  admit  them,  and  yield  to  me 
cy's  triumphs,  in  all  the  inftances  of  gracious  vouchfafementfi 
that  are  needful  for  us. 

*  I  John  ii,  },  z.  t  Heb.  ix,  i^.    ' 


t    75    3 

Moreover,  doth  not  his  interceffion  at  the  Father's  right  "hand 
fuppofe  that  now,  while  he  appears  in  our  human  nature  there, 
he  hath  an  infinitely  perfect  knowledge  of  all  the  perfons  for 
whom  he  intercedes,  and  all  their  cafes,  of  all  the  fecret  thoughts 
of  their  hearts,  of  all  the  diftrefles  they  labour  u  nder,  &  of  all  tbj 
fuitable  fupplies  of  mercy  they  wanJ-  in  every  tin^.eof  need?  Nov^ , 
he  could  not  have  this  omnifciencre  neceffary  to  his  interceffion, 
unlefs  he  was  God  ;  but  if  he  is  really  God,  all  our  wants  an^l 
ftraits  are  conftantly  under  his  eye  ;  and  none  of  our  groaning?? 
are  hid  from  him.  Hence  the  Apoille,  encouraging  us  to  co\ne 
in  all  our  ftraits  and  troubles  to  the  throne  of  grace,  draws  his 
argument  from  the  greatnefs  of  our  High  Prieil,  as  the  Son  of 
Gor/,  that  is  pafTed  into  the  Heavens  for  us  ;  and  fo  knows  all 
our  wants,  and  is  able  to  fuccour  us  ;  as  weli-as  his  being  in  our 
nature  well  afFe6led  towards  us.  Seeing  then  that  we  have  a 
great  HighPrie'ft,  that  is  palTed  into  the  Heavens,  Jefu'S  the  Son 
of  God — Let  us  therefore  come  boldly  to  the  throne  of  grace, 
that  we  may  obtain  mercy,  and  find  grace  to  help  in  time  of 
iieed.* 

Before  I  proceed  to  the  laft  head  of  argument  in  favor  of  the 
fupreme  deity  of  the  Son  of  God,  I  Hiall  niake  a  little  digrefTion 
toreview  a  few  pafTages  in  the  Aibanasian  Creed  cnalyzed  and 
refuted.  The  author  gives  in  a  very  few  words  a  confeffion  of 
his  faith  on  the  article  of  the  Trinity.  I  fliall  prefent  you  with 
his  fentimentson  this  head  in  his  own  words.  *'  Admittingthat- 
'*  by  means  of  this  treatife,  or  any  other  help  ryou  are  deeply 
"  convinced  that  God  Almighty  is  one  fupreme  intelligent  Be- 
'*  ing  or  perfon  ;  one  fupreme  Lord  and  governor  ;  the  God  and 
"  FiTther  of  our  Lord  Jefus  j  and  that  Chrift  and  the  Holy  Spirit 
"  are  perfons  inferior  to  him,  and  employed  by  his  fupreme  'au- 
"  thority  in  very  high  oflices  for  the  falvation  of  men — Chrift 
"  being  appointed  Mediator,  Head,  and  King  of  the  Church, 
"  and  the  Holy  Spirit  firfl  Minifter  in  its  government,  who  has 
"  Angels  for  his  afTiftants.  In  this  cafe,  as  chriflians  and  difci- 
"  pies  of  Chrill,  you  have  an  undoubted  right  to  make  n  ferious 
'*  and  folemn  protefl  againft  the  do6lrine  of  the  Atbanasian 
"  Creed." 

Now  what  doth  our^author  mean  by  this  fummary  of  his  faith 
on  this  head  ?  Would  he  have  us  condemn  the  Atbanasian  CvGed, 
and  adopt  his  in  its  Ifead  ?  No  doubt;  for  he  elfewhere  informs 
us  (as  fliall  be  noticed  afterwards)  that  unlefs  this  be  done,  we 
need  never  expe6l  the  converfion  of  the  fews^  Heathens^  and 
Mabometans  to  the  Chriftian  faith.  It  would  appear  that  Avians 

*  Hcb.  iv.  14,  15,  16,  See  Dr.  Guyfe's  Serms.  page  132,  &r. 


[     76     ] 

are  by  no  means  enemies  to  creeds  and  confeflions  ;  for  htrewe 
have  our  author's  in  fo  many  words.  But  might  it  not  be  en- 
quired, in  what  part  of  divine  revelation  will  we  find,  '*  that 
**  Chrift  and  the  Holy  Spirit  are  perions  inferior  to  the  Father, 
**  and  employed  by  his  fupreme  authority,  in  very  high  offices 
**  for  the  falvalion  of  men — Chrift  being  appointed  Mediator, 
*'  Head,  and  King  of  the  Church  ;  and  the  Holy  Spirit  firil  Mi- 
*'  nirter  in  its  government,  who  has  Angels  for  his  affiftants  f 
Is  there  not  as  little  foundation  for  this  man's  ftrange  Creed  in 
the  word  of  God,  as  for  the  Atbanasian  ?  With  regard  to  the 
latter,  the  Scripture  is  plain  and  deciiive.  There  are  three  that 
bear  record  in  Heaven,  the  Father,  the  word,  and  the  Holy 
Ghoft,  and  thefe  three  are  (?«ts*  one  thing,  viz.  eflence  or  fub- 
ftance.  God  we  are  told  has  employed  by  his  foverign  authority 
thefe  two  perfons  in  very  high  offices  refpe6ling  man's  falvation. 
If  he  had  been  as  candid  and  explicit  as  he  fliould  have  been  in 
fuch  an  important  article,  upon  which  the  converfion  of  Jews^ 
&rc.  depends,  lie  Ihould  have  told  us  the  particular  offices  which 
thefe  two  perfons  execute  in  the  bufmefs  of  man's  falvation.  He 
indeed  informs  us  that  Chrift  is  appointed  Mediator,  &c.  of  the 
church.  But  what  is  the  formal  ground  andreafonof  his  medi- 
ation ?  Is  it  by  Qiedding  his  blood  tor  the  purgation  of  our  hns  ? 
Is  it  by  offering  himfelf  to  God  through  the  Eternal  Spirit,  to 
purge  our  confciences  from  dead  works. f  Or  in  a  word,  is  it  by 
making  a  vicarious  fatisfa61ion  as  our  furety  to  the  law  and  juftice 
of  God,  for  the  fins  of  a  guilty  world  ?  But  this  I  already  told 
you  was  impoffible  without  his  fupreme  deity.  We  may  reafon- 
ably  fuppofe  then,  th^t  according  to  him,  the  mediation  of  Chr<ft 
in  its  fulleft  extent  here  on  earth  amounted  to  no  more,  than  what 
was  merely  exemplary  with  regard  to  his  death,  &  inftru6live  with 
regard  to  his  do61rine.  But  what  if  it  was  objecled  to  our  author, 
that  we  are  faid  to  have  redemption  through  his  blood,  even  the 
fofgivencfs  of  our  fins.J  What  if  he  had  lillened  to  the  fong  of  all 
the  redeemed  from  among  men,  who  applaud  the  divine  Saviour 
for  wafliingthem  from  their  fins  in  his  own  blood. ||  What  if  he 
hadfeen  that  blelTed  company  which  ftand  before  the  throne  of 
God  and  the  Lamb,  having  their  robes  waflied,  and  made  white 
ifl  the  Lamb's  blood  F  I  apprehend,  fuch  is  his  attachment  to  an 
inferior  God,  that  if  he  had  explained  himfelf  on  this  head  it 
would  have  been  to  the  following  purpofe  ;  "  I  aflure  you  my 
"  Chriftian  brethren,  (for  whofe  fake  I  c?iFer  my  creed  to  your 

^  I  John  V.  7.  t  Keb.  ix.  14. 

{  Eph.  i.  7,  II  Rev.  Y.  9.  f  Chap,  vii.  14* 


[  77  r 

**■  ferious  Confideration)  that  although  I  have  faid  that  Chrift  i« 
*'  the  Mediator  of  his  church,  you  are  not  to  fuppofe  that  he  is  fo, 
**  by  any  satisfaSlion  he  made  lo  the  law  and  juftice  of  God  as 
'*  your  lurety.  If  you  want  pardon,  I  refer  you  not  to  the  blood 
*'  of  Jefus,  but  to  the  unbounded  mercies  of  the  one  Tupreme 
"  God ;  if  you  wi(h  to  appear  in  glory  with  your  robes  walhed 
**  and  made  white,  this  muft  be  accomplifhed  by  the  tears  of 
**  repentance,  and  a  good  life.  For  you  may  credit  me,  that  all 
"  thefe  high  expreffions  in  Scripture  with  regard  to  the  effe6ls 
**  of  Chrift^s  death  are  to  be  underftood  rdetapborically^  ot  fignra- 
'*  tively.  For  oonfidering  Chiift  as  infinitely  inferior  to  the 
**"  fupreme  God,  all  that  he  did  and  fufFered  be  was  bound  to, 
**  by  the  law  of  his  ^K^ation,  and  the  will  of  his  heaveirlv  Father. 
'^  And  although  h;^  is  every  where  in^the  New  Teftrimcnt  ftiled 
'*  the  Saviour  of  finners,  yet  not-  exclufively  of  others  ;  for  I 
"  may  tell  you,  if  ever  yoa  ure  faved,  you  muft  be  your  own 
*'  Saviours  /  and  not  any  fatisfa^iion  he  hath  giveiv  in  Ins  life 
*•  and  death,  or  any  atonement  he  hath  made  will  fa ve  :  tiuft  in 
"  you-r  good  works  for  your  future  happinefs  ;'  for  if  there  is  n& 
"  merit  in  thefe,  youmay  believe  me  ther:  is  none  in  Chrift's." 
Such  fentiments  as  thefe  are  the  neceffiry  oonfequence  of  his 
abfurd  impious  do6lf kie  of  Jvn  inferior  God,- 

Andthatlmayn^be'Iumedibrputtingfu^b-./ordsmthemouth 
of  our  author  which  he  iiever  fpokc,  neither  ever  thought,  we  will 
find  in  his  book  a  brief  lirmmary  of  the  Chriftian  doviirine  he  lay* 
down  to  his  readers,  »?  the  ^vou^nd  of  theiri/o^crffing  that  glori- 
ous and  in>mortal  life,  [*■  '  '^^  !  ♦■•'»  1  .d'*-  f  ".tiKiJ  fervants.  Now 
in  order  to  obtain  this,  01) :  .  thought  he    might  have 

had  as  much  regard  to  the  fioly  >rcs,  and  paid  as  much  de» 

fereriCe  to  the  fiicred  penmen^  yt-  ;.)  v.iiiift  himjelf,  a6.to  have 
followed  their  exampk  in  diredlinv^  his  Chriftian  brethren  how 
to  obtain  the  eternal  falvation  of  their  fv.uls.  V/hat  is  the  lan- 
guage of  our  Lord  on  this  head  ?  *'  Uniefs  ye  believe  that  lam^ 
**  ye  (hall  die  in  your  fins.'*  ''  God  fo  loved  the  world  .that  he 
"  gave  his  only  begotten  Son,  that  whofoever  believeth^  in.  him, 
**  fhould  not  perifh,  but  have  everlafting  life."  Paul  exhorts  the 
Philippian  jailor  to  faith  ip  Jefus  in  order  to  falvation.  '*  What 
*•  muft  I  do  to  be  faved  ?"  **  Believe  in  the  Lord  Jefus  Chrift 
**  and  thou  (halt  be  faved."  And  we  find  the  Apoftle  Peter  fol- 
lowing the  fame  example.  To  him  gave,  all  the  Prophets  wit- 
nefs,  that  through  hjs  name,  whofoever  belicveth  in  him,  fhall 
receive  remiflion  of  fins.  A6ls  x,  43.  But  our  author  feems  to 
entertain  a  very  mean  opinion  of  faith  in  the  Lord  Jefus  Chrift 
in  order  to  eternal  happinefs  ;  and  yet  after  all,  it  is  the  very 
root  and  principle  of  all  our  good  works,  "  purifying  their  hearti 


E    78    ■] 

"  by  faith/*  "  And  this  is  the  vicStorythat  overcometh  the  world 
**  even  our  faith."  And  from  this  divine  pripciple  ilcvv^s  all  our 
love  to  God,  and  to  one  another  ;  for  '*  faith  worketli  by  love." 
Did  our  author  imagine  that  the  performance  of  the  duties  hb 
exhorts  to,  were  of  any  avail  in  the  light  of  God,  without  his 
celeftial  principle  ?  If  he  did,  he  forgot  ''  that  without  failh  it  is 
"  impoflible  to  pleafe  God.''  But  he  has  a  falvo  for  this — '•'  I 
*'  make  no  doubt  (fays  he)  but  that,  if  you  riroiefs  and  pra6ljre 
*'  according  to  your  confciences,  in  religious 'tiatters,  you  will 
**  be  enabled  by  God's  Spirit,  to  conquer  all  the  temptations  of 
**  the  Vvcrld,  the  Devil,  and  the  flefn,  and  go  on  in  the  uniform 
*'  difcharge  of  every  Chriftian  duty."  Strange  1  at  once  the 
word  of  God  is  laid  afide  as  the  rule  our  faith  and  pra6life,  and 
co?iscIerzce^  no  matter  whether-  it 'be  right  of  wrong,  is  fet  up  as 
the  unerring  rule  ;  and  faith  hiffed  out  of  doors,  and  confcience 
laid  as  the  foundation  and  ground- work  of  all  our  religious  prac- 
tife.  Bat  what  if  upon  reading  the  'Alcora:i\,  I  was  perfuaded'iri 
my  confcience,  that  Mahomet  was  a  prophet' far  fuperior  to  Chrift, 
and  that  I  iliould  view  hiin'as  an  objetSl  worthy  of  my  adoration, 
STid  that  the  accoum  he  gives  cf  a  future  itatewas  truly  genuine, . 
and  Tar  fuperior  to  the  S'criprure  account— 'That  there  are  milli- 
ons who  believe,  and  that  i".  thii'w  conscience  too,  all  the  idle,  un- 
accountable and  abfud  iluiF  contained  in  the  Alcoran^  no  one 
will  queftion.  Now,  becaufe  they  believe  thefe  things  consci- 
€7iciously^vA\\  they  be  enabled  by  God's  Moly  Spirit,  to  conquer 
"all  the  temptatio'-.s  of  the  world,  the  Devil,  a^;d  the  flefh,  ?  &c. 
I  fee  Superbus.  vou'  fliudder  at  the  inference.  I  firmly  believe 
that  Jezebel  and  her  vaft  train  of  prophets,  did  from  confcience 
believe  that  fome  divinity  refided  in  the  image  o^  Baal.  If  they 
■did,  O  cruel,  narrow-minded,  and  bigotted  Elijah^  for  putting 
tkefe  men  cf  confcience  to  death.  But  it  makes  no  odds  what 
the  great  God  reveals,  what  hisunerringworddi6lates,  although 
our  auihor  and  his  Chriftian  brethren  believe  the  very  reverie 
(pr^A  iding  they  bslieve  it  confciencioufly)  they  may  expe6l  the 
aififtance  f  God's  Holy  Spirit  to  conquer  all  the  temptaiions  oF 
the  world,  fee. 

But  for  our  auther  to  have  mentioned  the  grace  of  faith  in  the 
Lord  Jefus  Chrift  as  eiT^ntially  neceffary  to  falvation,  and  alfo 
in  the  pra6lice  of  every  moral  virtue,  fo  as  to  render  them  accep- 
table ;  perhaps  he  was  aware  that  this  queftion  might  be  put  ; 
what  are  we  to  believe  ?  "  Negatively,  you  m.uft  not  believe 
"  the  Athanasian  creed,  for  that  would  be  the  height  of  abfurdity 
"  and  impiety  ;  this  teaches  you  that  there  are  three  that  bear  re- 
"  cord  in  Heaven,  the  Father,  the  Son,  and  the  Holy  Ghoft, 
"  and  thefe  three  are  one  ;  but  you  muft,  as  I  have  from   the 


[    79    3 

"  Scriptures  abundantly  demonftrated  to  you,  that  Chrifl:  and 
*'  the  Holy  Glloft  are  perfons  inferior  to  God,  and  employed  by 
{^  his  fupreme  authority  in  very  high  offices  for  the  falvation  of 
*'  men  ;  Chrift  being  appointed  the  Mediator,  Head,  and  King 
**  of  the  Church,  and  the  Holy  Spirit  firft  Minifter  in  its  govern- 
"  ment,  who  has  Angels  for  his  affiftants  :  and  although  this 
"  my  creed  is  not  fo  very  clearly  expreffed  in. the  Holy  Sjcrip- 
■^^  tures,  yet  my  Chriftian  bre.thren,  from  the  unbounded  afFe6li- 
*'  on  which  I  have  fo.r  your  fpiritual  and  eternal  intereils,  you 
"  ought; to  believe  it.  And  I  expect  your  compliance  with  it  the 
*'  more  readily,  becaufe  you  are  men  of  reafon  and  common 
"  fenfe,  and  will  not  1  am  fure  fet  your  feal  to  the  fenfelefs 
*'  Atbanasian  Creed,  nor  admit  any  thing  as  an  article  in  your 
"  belief  which  your  reafon  cannot  comprehend." 

It  plight  be.here  enquired  at  our  author,  what  particular  hand 
lias  the  Holy  Ghoft  in  our  falvation  ?  For  he,  together  with 
Chrift,  is  employed  in  v.ery  high  offices  for  the  falvation  of  men. 
As  he  has  left  us  in  the  dark  on  this  head,  I  fliall  leave  it  to  his 
Chriftian  brethren  to  bring  him  to  the  light  any  way  they  think 
proper.  But  let  it  be  briefly  noticed  here,  that  all  the  offices  of 
that  Eternal  Spirit  refpe6ting  our  falvation  as  fuch,  as  the  one 
true  God  appropriates  to  himfelf,3nd  which  cannot  be  performed 
by  any  thing  lefs  than  Almighty  power.  What  an. impious  horrid 
expreflion  1  how  derogatory  to  the  dignity  of  the  ever  bkffed 
Spirit.  "The  Holy  Ghoft  is  appointed  firft  Minifter  in  the 
"  government  of  the  church,  and  has  Angels  for  his  affiftants." 
This  is  indeed  blafphemy  againft  the  Holy  Ghoft  witlia  witnefs  1 
I  perfe6lly  agree  with  our  author  in  the  inference  he  draws  from 
the  belief  of  the  confeffion  of  his  faith  by  his  Chriftian  brethren. 
In  this  cafe,  as  Chriftians  and  difciples  of  Chriil,  you  have  an 
undoubted  right  to  make  a  ferious  and  folemn  proteft, againft  the 
do6lrine  of  the  Atbanasian  Creed.  Amen.  You  cannot  be  of- 
fended if  I,  in  the  name  of  all  who  believe  that  there  are  three 
that  bear  record  in  Heaven,  and  thefe  three  are^one,  to  make,  as 
furious  and  folemn  proteft  againft  your  creed.    ,r 

Permit  me  now  Siiperbus^  toprefent  tAyour-vicAV,  the  account 
which  our  author  gives  of  the  fentim&ut.s  of  the, church  prior  to 
the  council  of  Nice.  "  It  is  very  remankablt?  (f^'ys.he)  the  Chri- 
*'  ftian  do6lrine  is  fet  forth  very  ftrongly^ij^  th,c,  liitft  article  (viz. 
"  of  the  creed.")  *^  I  believe  in  one  God  theiFaf^her  Almighty 
*'  maker  o-f  Heaven  and  earth."  I  am  very  gl^d  by  the  bye, 
that  he  is  fo  candid  as  not  to  impute  to,  the  :Antfc- Nice if^e  Fa- 
thers the  groffeft  idolatry,  in  believing  in  two^  Godg,-  as,  h.e;and 
his  friends  the  Sociniam  do. — But  adds  he,/*  this  .was,  "the  old 
"  Chriftian  language  in  all  the  Chriftian  eliurches;for  die>. firft 


**  three  hnndrcd  years  after  Chrift.  And  it  is  well  known  t® 
"  the  learned,  that  the  expref^ons  excepted  againft  in  the  Ni- 
**  cenc  Creed,  or  rather  in  the  Constantinopolitan  Creed  con- 
*^  cerning  our  SavioiK,  as  not  warranted  by  the  Scripture,  did 
"  not  obtain  in  any  genuine  Creed,  till  the  year  315,  and  that 
**  the  anti-fcriptural  expreflions  concerning  the  Holy  Spiiitwer^ 
^*  not  added  till  the  year  381." 

Now  might  thei^e  not  be  an  appeal  made  to  the  common  fenfe 
of  every  man,  wheth&r  or  not,  our  author  has  not  laid  himfelf 
out  to  impofe  upon  his  readers,  m  a  moft  egregious  manner  t  I 
Wftiiid  aik  anyone  who  hasin  the  moft  tranfi^nt  manner  read  his 
Bible,  if  he  can  find  his  Creed  in  it,  vig.  that  the  Son  and  the 
Koly  Ghoft,  are  perfons  inferior  to  the  Father. — And  that  the 
Holy  Gheft  is  prime  Minifter  in  the  government  of  the  Church, 
and  has  under  him  Angels  for  his  affiftants  ^.  Stand  forth  ye  rea- 
ders of  the  book  of  God,  and  declare  if  €ver  you  found  any  fuch 
cxpreffions  from  the  beginning  to  the  end  of  divine  revelation* 
And  yet  he  would  impofe  this  Creed  upon  you — But  I  advife 
y©u  not  to  fwallowit  too  ha{lily,left  it  turn  out  to  be  lik-e  Ezeki- 
el^s  roll,  fweet  in  your  mouth,  but  bitter  in  the  ilTue. 

But  why  does  he  think  to  impofe  this  untruth  on  his  readers, 
byiirfinuating  that  for  the  firft  three  hundred  years  there  wa« 
f>.ot  fuch  a  doctrine  known  or  taught,  as  the  co-equality  of  the 
perfcns 'in  the  ever  bleffed  Trinity? — I  iliall  prefent  to  your 
view  SnJjerf)Uiya.  few  teftimonies  to  the  contrary. 

Dior'isius  of  Alexandria^  a  little  before  his  death,  in  an  epiftle 
to  P^j*7  of  ^""^/^foj-a//^,  afferts  i.he  do6lrine  of  the  Trinity  m  the 
clearvftan^  mcftexprefs  manner  ;  he  mentions  the  Son  as  being 
^^  the  true  Goc^and  to  be  worfhipped  by  every  creature,  'with 
"  the  Father  ^^\6.  the  Holy  Ghoft,"*  According  to  fome  ancient 
Arabick  manufirripts  at  Oxford,  it  was  required  chat  ever}- church 
fliould  have  tiiree  gales,  to  reprefent  the  Holy  Triiixity-^-The 
Son  is  ,declaredt§  have  been  from  Eternity,  ^^^ci«^ff?i,  not  made  ■; 
and  there  is  this  expiefs  form  of  doxology :  -iPr^ife  and  honour 
and  glory  is  due  to  thte  (the  Father,)  and  to  him,  (the  Son,)  and 
to  the  Holy  Ghoft,  before  all  the  worlds,  and  now  and  alv/ays, 
even  to  eternity.-|* 

Justin  Martyr  ^\^  his  dialogue  with  Trypbo  the  Jew,  page  ^85, 
explains  how  Chrift  was  the  image  of  God,  viz.  Not  on  account 
of  his  corporal  generation,  but  of  his  eternal  generation  from 
the  Father,  by  which  he  was  with  the  Father  before   ail   crea- 

-# 
*  See  the  fecond  review  of  Mr.  Whifton's  account>  &c.  pag.  74. 

f  Second  review,  &c.  pag.  75* 


L    8i    J 

tures.*  He  calls  it  a  Rerefy  to  fay  that  thefe  words,  *'  let  us 
"  make  man  after  our  own  image,"  was  fpoken  to  the  Angels,  ov 
that  the  body  of  man  was  the  workmaniliip  of  Angels.  But  he- 
feys  the  Father  here  fpeaks  to  the  Son,  who  came  from  the  Fa- 
ther before  all  creatures.  He  confutes  tho{d  Rabbis  who  depra- 
ving the  Scripture,  (fays  he)  pretend  that  God  fpoke  to  hiaifelf, 
when  he  faid  let  us  make  man,  or  to  the  elements,  or  to  the  earth, 
or  any  the  like.  He  fays  that  exprefiion  (liows  there  was  a, 
number,  at  leaft  two  that  were  to'.^ether,  and  th  jfe  he  makes-to 
be  the  Father  and  the  Son  :  And  that  without  all  doubt,  fays  he, 
the  Father  there  fpeaks  to  one  numerically  diuinct  from  himfelf» 
and  to  an  intelligent  perfoTi.j' 

1  ertulUan  is  liiilniore  exprefs  on  this  head.  God,  fays  he  iri' 
.  the  afore-mentioned  text,  did  not  fpeak  to  the  Angels  as  the  Jews 
interpret,  who  do  not  acknowledge  the  Son,  but  that  -he;  fpoke. 
to  the  Son,  and  the  Holy  Ghoft,  and  from  hence  he  proves  the 
Triiiiiy  in  unity,  in  exprefs  words,  and  as  pofnivdiy  as  Atbana^ 
sius  hlmfelf.  He  fays.  Scripture  omnes  et  demonstrationtm^  et 
diBin6liQ7iem  Trinitatis  ostendunt/i.  e.  all  the  Scriptures  fliow 
both  a   c  errc  r,ftr[.tion  zv.d.  dif  ".r,c''icr  o;"  tl:e  1.  linity.!  , 

Justin  Martyr^  in  his  explication  of  this  text,  the  Lord,  (Heb* 
J^ovah)  rained  fire  from  the  Lord  (J  ehovah)  out  of  Heaven^ 
interprets  it  of  the  Son,  as  a  diftii!6i  perfon  fronr  the  Father—— 
Irenei'j  fays  the  fame,  and  proves  Chrii^  to  be  definitive  et  abso' 
In  e  Deum^  &  tbi'at  he  is  v%rus  Deus  et  tx  s-.ia persona — True  God 
abfoluttly,  and  in  his  own  perfon,  and  that  the  Lord  rained  fire 
from  the  Lord,  wr-5  meant  of  him. — TertiiUian  fays  the  f^me, 
^and  proves  both  he  i  .inity  in  unity.  Deos  duos  non  pr^feri' 
mtis^  we  do  not  u.ofefs  two  Gods  ;  and  then  he  explains  hitnfeif, 
— non  quosi  non  t  Pater  Deus^  et  Filiiis  Deus,  et  spiritus  sanC' 
tus  DeuSy  et  Deusimusquisque,  Not  that  the  Father  is  not  God, 
and  the  Son  God,  and  ihe  Holy  Ghoft  God,  and  each  of  them 
GodJI 

I  might  have  added  to  the  foreseeing  a  great  many  more  tetli- 
rnonies  from  the  Ante-Nicene  Fathers  in  fupport  of  the  prefent 
argument ;  and  to  convince  you  how  iniincerely  our  author  deals' 
with  his  chriftian  brethren  when  he  infinuates  that  for  the  three 
firft  centuries  the  dodlrine  of  the  Atkanasian  creed,  concerning 
the  confubftantiality  of  the  Son  and  the  Holy  Ghofl  with  the 
Father  was  neither  alTerted  nor  known. 

^  Leflie  on  the  Socinian  controverfy,  p.  48. 

tP-35-     tp.S^-     II  P-3S. 
U 


[     8a     ] 

I  fiiall  iuft  quote  one  evidence  more  of  thefupport  of  wKatl 
have  juft  now  faicl  ;  and  that  from  as  bitter  an  enemy  to  chrifti- 
anity  as  alniofl  ever  it  had  ;  I  mean  the  vile,  but  ingenious  Lu- 
cian^  v/ho  lived  about  170  years  after  Chrift.  A  man  of  his  fa* 
gacity,  and  who  took  upon  him  to  ridicule  the  chrilUan  fdith, 
could  not  but  know  what  it  was,  as  then  generally  owned  and 
profeiTed  by  chriiVians.  Efpecially  if  as  fome  tell  as,  that  he  was 
o«ce  a  chriftian  and  turned  apoftate.  Among  other  reproaches 
cad  upon  the  chriftian  religion  in  his  Pb'ilopatrisy  the  follow- 
ing expreffions  are  remarkable — '*  God  reigning  on  high,  great, 
"  eternal,  heavenly,  the  Son  of  the  Father,  proceeding  from  the 
'*  Father,  one  out  of  three,  and  three  out  of  one."  I  know  not 
what  thou  fayeft ;  one  that  is  three,  and  three  that  are  one. — 
Some  imagine  that  the  Ph'tlopatris  was  not  wrote  hj Lu^ian^  but 
by  ft>me  #ther  about  the  year  261  ;  which  ani'wers  my  purpofe 
juft  as  well,  to  prove  that  the  do6lrine  of  the  Trinity  was  recei- 
ved and  believed  in  the  chriftian  church  long  before  the  council 
of  Nice. 

I  fliall  have  done  with  our  author  for  the  prefent,  after  fliow- 
ing  you  of  what  importance  the  belief  of  his  creed  is  to  the 
v/orld  at  larga,  and  how  detrimental  to  the  interefts  of  true  chrif- 
tianitv,  the  belief  of  the  Atbanasian  creed  is.  I  lliall  prefeut 
you  his   opinion    on    this    head   in  his  own  words. 

"  There  have  been  of  late  years,  very  humble  and  chriftian 
applications  made  to  the  governors  of  the  clurch,  to  reform 
feveral  parts  of  our  public  fervice.  But  no  point  can,  I  think, 
"  more  deferve  the  attention  of  chriftian  governors,  than  what 
*'  I  have  thought  it  my  duty  to  propofe  to  your  examination,  as. 
''  it  has  done  infinite  mifchief  to  the  caufe  of  Chrift's  religion  ; 
*'  it  being  in  vain  to  expe6l  the  converfton  of  j'ews^  Mabometans^ 
**  and  Heatbens^  whilft  they  are  taugiit  to  believe,  that  the  doc- 
'*  trine  of  the  three  perfons  and  one  God,  and  the  worftiip  prac- 
"  tifcd  in  confequence  thereof,  are  fundamental  points  of  the 
*'  gofpel  of  Chrift.  But  if  this  great  offence  was  removed  from 
'••  the  churches  of  Chrift,  we  might  then  reafonably  hope,  that 
"  the  time  was  drawing  on  apace,  when,  according  to  the  pro- 
"  phecies  of  Scriptare,  the  gofpel  will  be  preached  in  its  origi- 
*'  nal  purity  and  fimplicity,  among  all  nations  ;  and  the  king- 
*'  doms  of  this  world  fhall  become  the  kingdoms  of  our  Lord, 
*'  and  of  his  Chrift.  In  that  day  fliall  there  be  one  Lord,  and 
*'  his  name  One.     Rev.  xi.  15.     Zech.  xiv.  9." 

Now  Superbus^  if  this  be  all  true,  what  fliould  be  done  ?  Here 
J 3  a  point  of  do6lrine  believed,  and  a  form  of  worfliip  pra6lifed 
according  to  that  belief ;  and  v/hat  is  the  confequence  ?  Infinite 


(( 


[    83    1 

mift:l5ief  IS  6one  to  thecJaufe  af  Ch rifles ^eilgidn  ;  t^e  ^ar  y-em^^'^ 
Mahometans^  and  H&athems  are  all  kept  clofe  in  the  chains  of  un^ 
belief,  igno-rance,  and  idolatry,  in  confequence  hereof;  the  glory 
of  the  latter  days  is  retarded  by  a  judicial  ftroke  from  the  one 
mprcnie  God  for  teaching  and  believing  the  do6lrine  of  the  Atba- 
nasian  crdlsd,  in  which  we  are  commanded  to  believe  and  wor- 
fliip  a  Trinity  in  unity.  It  is  fomewhat  furprifing  that«o  great- 
er efforts  have  been  made  within  thefe  thirty  years^  for  fo  long 
as  I  can  learn  this  expedient  has  been  propofed  by  our  author  ; 
and  yet  except  a  very  few,  none  have  had  either  the  courage  or 
honefty  to  engage  in  this  god-like  work  (as  our  author  expr^ffts 
it)  of  purging  this  Athanasian  leaven  out  of  the  church* 

In  order  then  to  extirpate  this  noxious  weed,  that  it  fliould  no 
longer  do  fuch  infinite  mifchief  to  the  church,  and  hinder  the 
fpreading  of  thegofpel  throughout  the  world,  there  lliouid  be  a 
general  council  held  of  the  clergy,  Archbifliops,  and  Bifliops,  &:c. 
along  with  the  Prefbyterian  clergy,  of  all  denominations,  who 
are  infected  with  this  deadly  poifon.  The  clergy  of  the  church 
ef  England  to  bring  along  with  them  the  ^/6/r-fj-w/w^  articles  ; 
thofe  of  the  Prefbyterian  perfuafion,  the  confeffion  of  faith  ;  and 
there  and  then,  in  the  face  of  the  fun,  confign  thofe  pellilential 
wicked  creeds,  confeffions,  and  articles  to  the  flames.  But  do 
you  reply,  why  burn  the  whole  thirty-nine  articles  and  the  con- 
feilion  of  faith,  for  one  fingle  point  of  do<Strine  ?  By  all  means — * 
for  this  reafon,  the  moftof  the  other  points  of  docSlrine  contain- 
ed in  the  vile  wicked  books,  are  fo  infeparably  conne6led  with 
the  do6lrine  of  a  Trinity,  that  there  is  no  Separating  th^m  j.and 
if  the  belief  of  this  has  done  fuch  infinite  mifchief  to  the  Chriftiaa 
church,  fo  muft  the  belief  of  thofe  other  points  which  are  fo  in- 
feparably conne6led  with  it ;  particularly  the  do6lrine  of  Chrifl's 
£atisfa6lion  and  a^tonement.  The  doclrine  of  Chrifl's  fupreme 
deity,  and  his  vicarious  and  fatisfa6lory  fufferings,  and  his  pre- 
valent interceffion,  ftand  and  fall  together.  With  regard  alfo  to 
our  manner  of  worftiip,  we  are  taught  you  know,  to  worfliip  Fa- 
ther, Son,  and  Holy  Ghoft— now  we  are  the  grofleft  idoJators 
for  paying  any  divine  worQiip  to  perfons  who  are  not  by  nature 
God.  So  that  to  cut  the  work  fliort,  and  effe6lually  pur^ge  the 
church,  let  all  go  the  fame  way. 

Do  you  reply,  is  the  work  then  finiflied  \  After  thefe  mifchie- 
vous  do6lrines  as  contained  in  the  aforefaid  articles  and  confef- 
fion of  faith  are'condemned,  may  we  expe^l  the  glorious  day  our 
Prophet  predi6ls  ?  Will  the  Je^s  own  the  Messiah^  the  Mabo- 
tnctans  quit  their  Alcoran,  and  the  Htatbens  abandon  their  idola- 
try ?  My  dear  friend  you  ought  not  to  be  in  fuch  a  hafte  ;  the 
work  is  not  hsif  done^  eveji  when  creeds  and  confefliojis  are  fo- 


[     84     1 

iemnly  condemned, — To  ftrike  effeiflually  at  the  root  of  the  evil, 
^le  Bi^k  muO:  come  under  review.  The  do  brines  co  itained  in 
che  thirty-nine  artichs  and  conFaiiion,  are  Co  built  upon  the  word 
of  God,  that  unlefs  you  dig  U)  th.^  Toundition  you  never  can 
cleanfe  the  leprous  house,  VViiat,  alt;i?-j^i-i)  'h^re  was  no  creeds 
or  confeflions  aiT.-rting  a  Trinity  of  v.  <  t',.  •  y  ;  what,  3l'h)ugh 
the  chriftian  governors  of  Chrift'scho.c)  v/o.;Id  take  it  in  thv^ir 
h-j'ad  to  conde.-nn  thefe  to  perpetual  oblivion,  becauf-  they  con- 
tained the  doclrine  of  the  Trinity  in  units',  and  the:  other  d  >c- 
trines  which  are  infeparably  co!ine61ed  th  rewitii  ;  yet  if  the 
common  people  ifi  ^reading  their  Bible^  would  light  upon  thefe 
texts,  ''there  are  three  that  bear  record  in  heivri, — and  thefe 
"  ihree  are  one." — "  I  and  n»y  Father  are  o.ie  :""  &c.  Wbat, 
although  we  fliould  get  our  creeds  deftroyed  which  aOert,  that 
bv'ChrilTs  obedience  and  death  we  are  JLuVified  b.-f:M'e  God  ;  yet 
would  not  the  people  murmur,  and  almo.l  be  ready  t  >  rife  in  re- 
bellion, when  they  read  in  the  Scriptures,  ''  thu  by  the  obtjii- 
""  ence  of  one^  Ihcili  muny  be  made  righteous  f  ^Yould  not  the 
people,  think  you,  fooner  belivve  the  word  of  God,  than  they 
would  their  chriilian  governors  ?  and  would  in  a  fit  of  Jefpera- 
tion  condemn  them,  for  condemning  their  creeds  and  (^onfeliions, 
which,  according  to  God's  word,  contain  fuch  doclrines  ?  i  he 
greateil  obftacle  that  I  fee  in  our  author's  plan  of  reformation, 
as  a  happy  omen  of  glorious  days,  is  the  Bibh.  For  the  doc- 
trines which  he  wants  out  ot  the  way  in  order  for  the  pu' gal  ion 
of  the  church,  the  Scriptures  are  lo  exprefsly  and  decidedly  in 
their  favour,  that  '•'•  he  that  runs  may  read." 
■  O  ftrange  infatuation  I  thus  to  treat  the  prime  diftinguiOiing 
articles  of  our  holy  religion  ;  to  deny  '^  the  only  Lord  God,  who 
'•  is  our  Saviour;"  ""  to  count  the  blood  of  the  covenant  an  unho- 
*'  ly  (a  commo^i)  thing,"  not  adequate  to  anfwer  the  great  and 
gracious  purpofes  v»-hich  Heaven  defigned  by  it  ;  to  join  with  the 
peerlefs  majefty  of  Heaven,  a  creature^  in  our  religious  a6ls  of 
worflifp,  to  do  defpite  to  the  Spirit  of  grace,  to  blafpheme  his 
holy  name,  and  deny  his  d'vine  nature,  and  all  this  with  a  view 
to  the  converfion  of  yew/,  Mahometans-,  and  Heitthens.  Can 
we  believe  that  our  author  wns  ferious  w!ij8-n  he  fo  roundly  tells 
us,  that  the  do6l:ine()f  the  Trinity  has  d^ne  infinite  mifchief  to 
the  rehgion  of  Chriit  ?  A  doctrine  which  I  as  obtained  a  plafce 
in  the  moft  ancient  creeds  and  doj^ologies  in  the  chrif^ian  church 
from  its  earliel^  infancy,  to  this  very  day,  as  will  b(  fli own  after- 
wards? Is  it  noiiible  to  conceive  that  an  i|Br.itely  holy,  wife, 
and  good  God,  would  have  fuffered  fuch  a  plant  to  continue  fo 
long  in  his  church  without  roc^tir.g  it  up  i*  1  here  is  I  thi'ik,  one 
ftanding  evidence  of  the  Lord's  difpleafure  againit  the  Kaftern 


■     [    85    3 

thurcbes  for  their  virulently  oppugning  this  article,  and  their 
bitterly  perfecuting  the  orthodox,  viz.  his  judicially  giving  thefhr 
up  to  ftrong  delufions  to  believe  a  lie.  Who  without  ilieddinga 
tear,  can  view  the  ftandard  of  Mahomet  fet  up  in  many  famous 
and  renowned  ch\irches  in  As'ia^  Africa^  and  Europe^  where  thfe 
Lord  Jefus  Chrift  once  difplayed  the  banner  of  the  everlafling 
gofpel  ;  when  to  this  enfign  the  nations  fled  as  clouds,  and  as 
doves  to  their  windows  ;  where  inftead  of  this  divine  anthem, 
**  glory  to  the  Father,  Son,  and  Holy  Ghoft,"  we  hear  nothing 
but,  "  there  is  no  God,  but  God,  and  Mahomet  his  Prophet."-^. 
Would  this  laft  be  fweeter  melody  in  the  ears  of  our  author,  thaa 
the  former  ? 

In  the  Lord's  own  time  and  way,  he  will  open  the  eyes  of  the 
blinded  Jeivs^  whom  for  a  time  he,  in  a  way  of  righteous  judg- 
ment '*  hath  concluded  in  unbelief."  God  hath  concluded  them 
all  in  unbelief,  that  he  might  have  mercy  upon  all.*  In  his  own 
time,  he  will  deftroy  the  falfe  Prophet  which  hath  deceived  fuch 
2.  confiderable  part  of  the  world.  The  ftone  cut  out  of  the  m.cun- 
tains  without  hands,  fhall  crufh  to  pieces  all  the  iritereft  of  thai 
abominable  deceiver.  In  Constantinople  itfelf,  lliall  yet  fongs  be 
heard,  '•  even  glory  to  the  righteous  one."  The  time  is  ap- 
proaching, God  haften  it,  when  thefe  nations  which  never  faw 
the  glory  of  our  Emmanuel^  nor  heard  his  fame,  fliall  fee  the  for« 
mer,  and  gladly  embrace  the  latter.  Tes,  although  Jefus  is  now 
defpifed,  and  that  by  his  profeffed  friends,  and  moft  injurioufly 
vilified  in  his  nature,  perfon,  offices,  atonement,  and  intercefiion  ; 
yet  I  fay  the  time  is  on  the  wing,  when  they  that  dwell  in  the 
wildernefs  fliall  bow  before  him  :  And  his  enemies  fliall  lick  the 
dufl:.  When  the  kings  of  Tarfliifli,  and  of  the  ifles  fliall  bring 
prefents  :  The  kings  of  Shcba  and  Stba  fliall  offer  gifts.  Yea^ 
when  all  kings  flia:li  fall  down  before  him  :  When  all  nations 
{liall  ferve  him.f  But  in  the  mean  time  we  may  fay  with  Ea-, 
laam^  Alas,  who  fliall  live  when  God  doth  this  1  And  when  the 
Lord  will  bring  about  this  happy  sera,  you  may  believe,  my  dear 
friend,  it  will  never  be  in  a  way  of  fl:ripping  divine  revelation 
of  its  glory,  nor  the  Son  and  the  Holy  Ghoil  of  that  divine  ho- 
nour and  majefl:y,  which  is  their  natural  and  eflentia.1  right,  as 
■diftirict  fubftanct's  in  the  one  Godhead,  as  our  author  wildly  im- 
:<gine3. 

1  proceed  now  to  anct-lier  argument  for  proving  the  fuprenie 
deity  of  the  Son  of  GcJ,  viz.  that  the  fame  religious  or  divine 
worfliip  is  given  to  liirn  in  the  holy  Scriptures,  which  is  appro- 
priated to  the  mofl  high,  aif'd  only  true  God.  And  as  the  nature 
of  -.he  argliujcn:  will.ot*  itfelf  lead  me  out  to  fpeak  of  God  ef- 

'■■''  i?ora.  xi.  -^i,  -j-  Ffai.  lx?iii.  9,  10,  1 1. 


L     86    '] 

.  ...lally  confidered,  as  the  only  proper  object  ot  all  our  reiig*io^i 
worfliip  and  adoration,  I  fliall  at  the  fame  time  prove,  that. the 
Holy  Ghoft  is  equally  the  objedl  of  religious  worfhip  with  the  Fa- 
ther and  Son.  Upon  our  entry  on  the  argument,  it  may  not  be 
amif^s  to  alk  the  adverfaries  of  the  fupreme  deity  of  the  Son  and 
Holy  Ghoft,  wherein  confifts  the  formal  reafon  of  all  the  religi- 
ons worfhip  and  adoration,  due  to  Deity  from  :his  creatures  ? 
Doth  it  not  confift  in,  and  is  it  not  founded  upon  the  abfolute, 
and  unlimitted  fupremacy  of  the  divine  nature,  and  all  its  other 
infinite  &  unlimitted  perfe6lions  ;  fuch  as  cmnifcience,  omnipre- 
i'ence,  all-fufficience,  omnipotence  ?  &c.  Agtim,  might  it  not  be 
enquired,  whether,  when  the  objecl  is  not  pofTeffed  of  thefe  per- 
fedions,  or  where  there  is  not  this  formal  reafon  of  divine  wor- 
iliip,  ought  it  to  be  given  ?  And  is  it  not  the  moft  grofs  idolatry 
to  offer  it?  For  certainly  It  is  giving  that  glory  to  another,  which 
is  due  to  God  alone,  and  which  he,  in  his  jcaloufy  for  his  own 
honour,  hath  folemnly  declared  againft  :  '*  How  fliould  my  name 
*'  be  polluted:"  **  I  will  not  give  my  glory  to  another."  To 
f^ive  religious  woiChip  where  there  is  not  this  formal  reafon  for 
It,  is  the  groffefl  idolatry  ;  to  withhold  it  from  that  ,obje6l  which 
is,  effentially  and  naturally  infinite,  eternal,  and  omnipotent,  &c. 
is  downright  atheifm.  That  the  Lord  Jefus  Chrift  is  pofrefTed 
of  thofe  truly  divine  perfedlions,  which  entitle  him  to  divine 
ivorOiip,  1  have  endeavoured  already  to  prove,  in  the  foregoing 
confiderations  of  him  according  to  the  Scriptures.  I  fliall  now 
prove  the  fame  thing  by  an  argument  a  posteriori^  and  likewife 
the  divinity ^f  the  Koly  Ghoil  by  the  fame  mai-ftierof  reafoning. 
That  divine  religious  worfliip  is  folely  and  exclufively  attri- 
buted to  the  only  true  and  mod  high  God  in  Scripture,  and  is  to 
be  given  to  none  elfe,  i^  fo  plainly  exprelTed  in  the  firft  command- 
Tuent,  as  that  there  can  be  no  jufl  reafon  to  doubt  of  it :  And  is 
fo  placed  in  the  very  front  of  the  moral  law,  as  fundamental  to 
all  the  reft,  and  fo  fundamental,  that  without  it,  it  would  lofe  its 
Tiioral  nature,  and  obligation  upon  us.  Obferve  the  language  of 
the  great  Jehovah  upon  this  head.  ''  TIou  flialt  have  no  other 
*^'  Gods  before  me.''  This  command  is  repeated  afterwards  more 
fully  and  exprefsly,  "hear  O  Ifrael,  the  Lord  our  God  is  one 
"■  Lord,"  one  y^i^or^/?,  one  felf-exiftent  original  Being  ;  and  with 
regard  to  this  great  and  glorious  Jobovab  it  is  added,  **  thou  flialt 
*'  love  the  Lord  thy  God  with  all  thine  heart,  and  with  all  thv 
*'  foul,  and  wi^h  all  thy  might." — "  Thou  flialt  fear  the  Lord  thy 
*'  God,  and  ferve  him,"  &c.  And  to  fliow  that  this  command  is 
«i  eternal  obligation,  and  is  exclufive  not  only  of  xh'Q  godT  of  the 
U»>t»thens,  but  of  all  th.-.t  are  not  tlie  only  living  and  true  God, 
^-hriit  hath  re&ited  it  again,  with  a  ftill  pjore  exprefs  and.evident 


I  87  J 

limitation  of  it,  ta  that  Ood  alone.  It  is  written  thou  tlialt  wor- 
fijip  the  Lord  thy  G-?d,  and  him  only  flialt  thou  ferve.*  Thcfe 
t^'ords  of  Chrift  are  an  anfwer  to  fatan's  propofal,  that  hefiiould 
fall  down  and  worihip  him.'}'  The  vvorflnp  fatan  demanded  was 
of  a  rellgiGUS  nature,  otherwife  this  aniwerof  Chriil,  taken  from 
the  divine  law,  would  have  been  nothing  to  the  purpofe,  for  that 
law  only  refpe<5led  religious  worfiiip  :  And  yet  the  religious  wor- 
fliip  fatan  demanded,  feerns  not  to  be  that  of  the  higheft  kind, 
but  only  of  a  relai.vc  and  fubordinate  nature  ;  for  the  reafon  and 

*  ground  of  his  demand  was  his  pretence,  that  he  could  give  to 
Chriil  all  the  kiingilotrs  of  tlro  world,  and  the  glory  of  theni.t^ 
But  he  did  not  pretend  to  give  them,  as  things  that  were  origi- 
n.illy  his  own,  but  as  depolited  in  his  hands  to  be  a*  his  difpofal. 
All  this  power  will  I  give  thee  and  the  glory  of  then.,  (viz.  of 
the  kingdoms  of  the  world)  for  that  is  delivered  unto  me,  and  to'' 
wSomfoever  f  will  give  it.  Here  he  only  fpeaks  of  himfelf  as- 
a  constituted  God,  and  demanded  only  a  worQiip  fni table  to  that' 
r-haructer,  winch  might  be  pi^^tended  would  ultimately  and  re- 
du6livt'ly  terminate  in  che  true  God,  who  gave  that  power  ta 
him.  Now  Chrill  in  anfvver  to  this,  does  not  fay  (as  he  juitly 
might)  that  the  devil's  claim  of  that  power  v.'a's  but  a  vain  and 
falF^  pretence,  or  that  Chrift  was  a  greater  perfbii  than  fataja 
could  pre!.end  to  be  ;  but  he  tells  the  devrl,  that  even  on  fuppo^ 
lition  that  what  he  aliedged  was  true,  (which  Chrift  did  not  theti^ 
thnk  fit  to  difpLite  with  him)  yet  he  ought  not  to  be  worfliipped, 

♦  for  this  plciin  reatbn,  becaufe  he  was  not  that  only  true  God,  who 
had  faid,  ''  thou  llialt  worQiip  the  Lord  thy  God,;  and  ilialt  ferve 
"  him."  And  to  make  the  fenfe  ftill  more  evident  and  convinc- 
ing,  adds,  **  him  only  flialt  tiiou  ferve."     The  plain   meaning  of 

^  our  Lord's  anlV/er  is  this,  viz.  that  there  is  no  power  or  authori- 
ty delegated  to  any,  no  generous  or  beneficent  a6\ion  which  any 
one  may  be  authorifed  by  God  to  do  us,  is  or  can  be  the  formal 
cailfe  of  our  worftiippingthat  creature.  The  objecl  of  our  reli- 
gious woriliip  and  fervice  rruill  be  a  God  by  nature. 

Arlans  and  Socinians  will  tell  us,  that  God  alone  is  to  be  wor- 
ijiipped  as  the  firft  and  fupremc  caufe  of  all  things,  and  the  chief 
caufe  of  our Talvation  ;  but  yet  religious  worfnip  and  fervice  may 
he  paki  to  Chrift  as  the  immediate  caufe  of  that  falvation,  which 
,  God  intended  by  him  to  procure,  and  bring  to  pafs  for  us.  But 
the  que.ftion  is,  where  is  fiich  a  ditVin6lion  found  in  all  the  Scrip- 
varcs  ?  W«re  not  Mofes  and  Aaron  intermediate  caufes  of  tht; 

^  Luke  iv.  8.     Math.  iv.  10. 

t   Math    '''    o.  +   MtJi    ^^   O- 


[    88 


1 


p^efervation  and  hupplriefs  op  the  liVaelites,  whom  God  by  them 
bvought  out  of  Egypt  ?  Did  they  not  by  their  prayers,  fuppli- 
cations  and  jntcrce^fion;;,  preferve  them  many  times  from  pre- 
ftnt  death  ?  Might  they  therefore  pay  religious  wotftiip  to  ihera, 
provid-cd  it  was  diresSled  to  the  glory  of  the  one  true  Godwhofe 
minifters  they  were?  Might  they  not  do  this  to  Jofliua,  who  ear- 
ned falvatlon  in  his  very  name  ?  The  apoflles  are  called  co-wor- 
kers with  God  for  our  falvation,  their  do6\r3ne  is  called  "  the 
'*  Saviour  of  life,  unto  life,"  and  they  are  faid  to  "  fave  them 
"  ihat  hear  them  :"'  Muft  we  therefore  pay  religious  adoration 
CO  them  ?  Vain  therefore  is  this  fubtertuge  by  which  the  Sociii' 
:ans  ender-vour  to  jullify  their  religious  adoration  of  that  Jefus 
^vhum  they  maintain  to  be  a  creature  only,  and  whofe  divinity 
they  deny.  Eience  alio  we  find  the  apoftle  blaming  the  Oala- 
'^ions  when,  in  their  ftat€  of  heathenilli  idolatrv,  t'ney  '='  did  fer- 
~"  vice  to  tliem  which  by  nature  are  no  Gods."  The  ftrength 
iVid^  emphafis  of  the  apollle's  argument  to  iliow  the  blind  idola- 
try ef  their  Gentilifm,  lies  in  the  objedl  of  their  worihip,  that 
t\\<iy  ferved  not  the  true  God,  who  is  God  by  nature,  originally 
vo,  but  gods  of  another  fort,  who,  liOwever  they  can^e  to  be  gods, 
^'ere'not  fo  ^jy  nature^  and  therefore  had  not^>6^/in  them,  which 
IS  the  only  proper  groand  and  formal  reafon  of  divine  worfliip. 
If  Ghriflis  not  God  b\-  r.atiiyc^  might  not  the  Galations  have 
retorted  the  ai'vumertt.  on  the  apoille,  and  faid,  you  worfliip  Chrift 
and  have  taught  us  to  do  fo  too,  and  therefore  bj'  your  own  ar- 
gument, both  you  and  v/e  are  guilty  of  the  like  idolatry  ftill,  vx 
worfliiping  one  that  is  not  by  nature  God  ?  We  have  only  chan- 
ged, th^  objecli,  but  are  ftill  committing  the  fame  fm  againft  the 
only  true  God.  But  is  it  pofTible  to  conceive,  that  the  apoftle 
would  have  argued  at  fuch  a  rate  as  would  have  overthrown  the 
whole  worftiip  of  the  Chriftian  church,  fuppofing  Chrift  to  be 
then  wordiipped  by  it,  as  I  fliall  fliow  afterwards  ?  And  by  this 
very  argument  we  may  be  affured  that  the  apoftle  believed  and 
preached  that  Chrift  is  by  nature  God. 

And  further  here  let  it  be  obferved,  that  io  fully  pofTeffcd  were 
the  apoftles  of  this  fundamental  principle  of  all  true  religion, 
that  when  any  pretended  to  oiFer  religious  worfhip  to  them,  they 
utterly  rejedled  it,  and  that  with  the  higheft  indignation.  Thus 
when  Peter  apprehended  that  Cornelius  meant  him  religious  wor- 
fliip, by  falling  down  at  his  feet,  he  immediately  put  a  full  ftop 
to  him  on  this  ground,  that  he  was  only  a  man,  and  therefore  no 
religious  worfliip  was  due  to  him  ;  Peter  (we  are  told)  took  him 
up,  faying,  ftand  up,  I  myfclf  alfo  am   a  raan.*     And  when  the 

*  A6ls  X.  25^a6> 


,     [    89    ] 

apollles  Paul  and  Barnabas^  were  treated  with  religious  rites  a  t 
Lystra^  becaufe  of  the  miraculous  power  God  had  there  put  forth, 
with  what  deteftation  and  abhorrence  did  they  rejc6l  that  affront 
to  the  deity  ?  They  dire6led  them  to  pay  all  religious  worfliip  to 
the  deity  only,  who  made  the  world.  They  rent  their  clothes, 
and  ran  in  among  the  people,  crying  out,  firs,  why  do  ye  thefe 
things?  We  alfo  are  men  of  like  pafiions  with  you,  and  preach 
unto  you,  that  ye  fliould  turn  from  thefe  vanities  unto  the  living 
God,  who  made  heaven,  and  earth,  and  the  fea,  and  all  things 
therein.*  We  find  alfo,  tb»at  when  the  beloved  apoftle  offered  to 
worfliip  an  angel,  he  forbad  him  for  this  reafon,  becaufe  he  was 
not  God,  and  dire6led  him  to  pay  that  honour  to  God  only.  "  See 
**  thou  do  it  not,  I  am  thy  fellow  fervant. — Worfliip  God." 
Thus  it  is  evident,  that  divine  worfhip  is  by  the  do6lrine  of  the 
Scriptures  to  be  confined  wholly  and  alone  to  the  only  true  God, 
and  to  be  given  to  him,  and  to  none  befides  him. 

Before  I  quit  this  I  fhall  give  you  the  fentiments  of  a  very 
learned  and  ingenuous  author  on  the  text  already  cited  in  Gal. 
iv.  8.  '*  Hence  we  learn  (fays  he)  the  confequence  of  the  Soc:- 
"  w/««  hypothefis,  that  Jefus  Ghrifl:  is  not  God  by  nature,  and 
"  yet  is  to  be  worfliipped  with  the  fame  wordiip  which  all  chrif- 
"  tians  give  to  him  who  is  by  nature  God,  feeing  it  teacheth  u^ 
"  to  do  what  Paul  here  condemneth  in  the  Heathens.  And  fure- 
"  ly  it  mufl  be  abfurd  to  make  that  an  article  of  chriflian  faith, 
"  and  a  part  of  chriflian  worfliip,  which  the  apoftle  here  makes 
''the  great  crime  of  the  heathen  world,  and  a  certain  evidence 
''  of  their  ignorance  of  the  true  God- — That  the Socinians  zzw' 
"  not  anfwerthis  obje6lion,  appears  from  what  they  here  return 
"  to,  vi^.  that  Gods  by  nature  is  not  oppo.fed  to  Gods  by  grace, 
"  or  to  thofe  who  have  received  their  divinity  from  the  one  true 
^*  God,  for  to  ferve  and  worfliip  fuch  a  God  by  reafon  of  the  em- 
"  pire  which  he  hath  received  from  God  is  not  profane  and  wick- 
"  ed,  but  piou,?  and  neceffary.     Now  in  anfer  to  this,  I  fay, 

"  That  it  is  very  evidentTrom  the  text,  that  thofe  who.  are 
"  not  Gods  by  nature,  are  oppofed  to  him  who  is  God  by  nature, 
*'  viz.  to  him  whom  the  PJeathens  knew  not,  and  to  him  whom, 
*'  the  Galatians,  heing  Chriflians  knew,  and  by  whom  they  were 
"  known.  Since  then  the.  Soczmans^  God  bx'-grace,  is  not  a  God 
•*  by  nature  ;  fince  he  is  not  the  God  intended  in  thefe  words, 
"  ye  know  not  God  ;'V**he  muft  be  ranked  among  thofe  which 
*'  are  here  oppofed  to  him. 

"  I  have  elfewhere  fhowed  (fays  he)  that  the  Heathens  had 
"  tjhe  very  fame  fentiments  with  the  Sochiians,  as  to  the  worlhip 

*A^xiY.  14, 15. 


[    90    3 

**  oi  their  inferior  Deities  ;  and  it  is  wonderful,  to  fee  how  they 
*'  concur  in  fenfe,and  almoftin  words.  Indeed  there  is  fcarce 
*^  any  plea  they  ufe  for  the  worlliip  of  Jefus  Chriit  as  2i7nade  God, 
**^  which  was  not  before  ufed  by  the  Pbilosopbers  for  the  worfTiip 
*•■  of  iheir  inferior  Deities.*^^ 

But  to  be  a  little  more  particular  here,  if  we  particularly  at- 
tend to  the  voice  of  divine  revelation  on  this  head,  we  will  nnd, 
that  that  divine  worlhip  which  is  pecidiarly  appropriated  to  the 
only  true  God,  is  by  Scripture  warrant  given  to  Chrifl;,  and  rt- 
quiri:d  10  be  paid  to  him. 

We  will  find  thole  Angels  who  r^fufe  divine  wordilp  from 
others  btcaufe  they  are  not  God,  pay  it  to  Ghriil  becaufe  he  isv 
Cod;  and  that  by  tlie  Father's  exprefs  coinmand.  When  he 
bringeth  in  his  firft  begotten  iiuo  the  world,  he  faith,  and  let  all 
the  anjj^CiS  of  God  worlhip  hlm.-j*  And  in  order  to  obviiite  any 
difficulty  which  might  arife  rcfpedlingliis  being  the  proper  objecl 
of  religious  v/orftiip,  the  Faiher  calls  him  by  ^i  title  expreffive  of 
his  eternal,  independent,  and  necefTarily  exiftent  Being,  which 
perfedlions  as  1  already  told  you,  are  cuniiitutive  of  the  formal 
reafon  of  all  our  worfliip  :  "^  Thy  throne,  O  God,  is  forever  and 
**  ever.''  Jacob  we  Find  on  his  death-bed  worrnlpped  nim,  when 
he  applieJ'to  him  for  blefungs  on  Jofeph's  fo}i3,  fciying,  the  An- 
gel which  redeemed  me  from  ail  evil,  blefs  tlie  lads  ;  -.vhich  An- 
gel could  be  none  other  thm  Chrifl:,  the  Angel  of  the  covenants 

When  our  Lord  Jefus  Chriti  vvas  here  upon  earth  in  the  days 
of  his  tabernacling  among  men,  he  admitted  of  divine  woiiliipvt; 
ashis  dae,  and  never  made  the  leaft  objedlion,  or  entered  the 
lead  caution  againft  it,  or  put  the  leaft  reilraint  upon  thofe  who 
offered  it.  Now  is  it  poiTible  to  conceive,  that  he  iliould  be  lefs 
careful  of  his  Father's  honour,  than  the  angels  or  h"s  difciples 
w^ere  ?  Or  can  we  imagiiae,  when  he  ff  d  thofe  who  worflnp- 
ped  liim  running  headlong  into  the  groi  eft  idolatry  by  paying 
divine  honors  to  him,  that  he  would  not  have  protcfted  againiV 
it?  But  we  meetvvith  no  reproofs,  nor  thf  Icafb  hir:t  to  chofe 
who  worfliij^ped  him,  that  tliey  were  in  an  error  ;  .but  infttad  of 
this  he  readily  accepted  of  :;«11  that  religious  wo.  lliip  and  fervice, 
that  was  given  liiftj.  We  are  tolc  that  feverals  who  came  to  this 
gloiious  phyfician  to  be  healed  of  their  bodily  difordtrs,  fell  down 
and  woriliipped  him.  And  that  thefe  inftanccs  are  t©  be  under- 
wood of  religious  worfuip,  appears  from  th-Av  fai  id  ex  pre  fled  in 
him  at  the  fame  time,  as  in  one  that  was  able  to  do  whatever 
they  wanted  ;  which  faith  in  him  was  an  exalted  i^ti  of  divirif 
worfliip. — 1  here  came  a  leper,  we  are  told,  and  woriliipped  him, 

^  Dr.  Whitby  upon  the  plaee.  f  Heb.  i.  6, 


[    91     ] 

faying,  "  Lord,  or  Jehovah,  if  thou  wilt  thou  canft  make  me 
''  clean."  Chrift  we*find,in  a  godlike  manner,  replief,  **  1  will, 
*'  be  thou  clean."  Chrift  we  find,  approved  of  this  man's  faith 
in  him  as  an  Almighty  agent,  and  granted  his  requeft.  When 
Peter  at  the  command  of  Chrift,  left  the  fliip  to  go  to  him  on 
the  water,  and  when  in  this  attempt  be  found  himfelf  ready  to 
fink,  he  cried  out,  **  Lord  favre  me  :"  And  it  is  very  obfervable 
that  Chrift  was  fo  far  from  reproving  him  for  this  a6l  of  worfhip, 
that  he  reproved  him  for  not  being  more  ftrong  and  confident  in 
it,  faying  unto  him,  "  O  thou  of  little  faith,  wherefore  didft  thou 
'*  doubt?" 

And  when  he  came  into  the  fliip,  and  had  by  his  godlike  pow- 
tr  ftilled  the  wind,  the  whole  company  joined  with  Pet^r  in  wor- 
fliipping  him,  as  the  Son  of  God  :  Then  they  that  were  in.the 
?A\p  came  and  worfliipped  him,  faying,  thou  art  the  Son  of  God."*" 
We  find  aflb  when  Jefus  arofe  from  the  dead,  and  appeared  to 
his  difciples,  tliat  lame  worfliipped  him,  while  fome  doubted  : 
they  who  worshipped  him  did  their  duty  ;  and  it  was  the  fin  of 
thofe  that  doubted.  And  is  it  to  be  queftioned  that  this  was 
divine  worfliip  ;  fince  by  that  his  appearance  to  them,  he  proved 
his  Godhead,  according  to  what  he  had  told  them,  that  he  would 
raife  himfelf  again  ?  And  as  foon  as  Thomas  faw  the  proofs 
of  his  rerurre61ion,  he  worfliipped  him  in  an  addrefs  of  faith, 
faying  to  him,  "  my  Lord,  and  my  God."  And  we  find,  that 
Chrift  was  fo  far  from  finding  fault  with  that  adoring  expreffion 
of  his  faith,  that  he  commended  him  for  it. 

And  we  find  Superbus^  after  his  afcenfion  into  Heaven,  and 
the  efl^ufion  of  the  Holy  Ghoft  on  the  day  of  Penticoft,  (by 
w)^ich  the  evidence  and  glory  of  his  God.head  appeared  in^reat- 
er  liiftre  than  was  confiftent  with  his  humbled  ftate)  the  Scrip- 
tures fpeak  abundantly  of  the  divine  worfliip  that  is  paid  to  him 
and  demanded  for  him.  Is  he  not  reprefented  as  well  as  the 
Father,  the  obje<5l  of  our  f,»ith.  love,  obedience  ?  &:c. 

He  is  the  obje6\  of  prayer  equally  with  the  Father.  Stephen 
in  his  laft  moments,  apd  when  he  was  full  of  the  Holy  Ghc»(}  di- 
rciSled  his    piayer  to  Jefus.     "  Lord  Jefus,  receive  my  fpirit.f 

*  Math.  xir.  33. 

t  So'Tir  have  fuch  a  rc!u£l»ccp  in  allowing  anr  thing  tiat  vs  aivine 
to  Jcf\j3,  read  the  word»  thus  ;  Lord  of  JcTds  rrcfive  my  fpirit.  One 
v'ould  lina,^ii>e  "by  (vi^'inpc  iuch  a  turn  to  the  text,  that  thi»  was  the  laft 
Kit-atbings  of  a  delperste  carfe.  But  vhat  re.^fon  is  a{n,':;ncd  for  fucU 
?  reading?  Tsone  bnt  this;  beca'ir<!  the  word  Jeitis  is  ipJ.^clina'ole  ; 
that  #.akes  it  no  move  of  Jt*fus,  than  m,  (n\  xi-itb  or  from  Jt^st-s,   An^i 


[    93    3 

"  And  he  kneeled  down  and  cried  with  a  loud  voice,  Lord  lay 
"  not  this  fin  to  their  charge."  Is  not  the  prayer  of  thisproto- 
martyr  exa6lly  the  fame  for  matter  and  form,  with  that  which 
Chrift  prayed,  as  man,  to  his  Father  in  his  laft  moments  ? — ^^The 
great  appftle  of  the  Gentiles  did,  in  as  dire6l  a  manner,  and  as 
far  as  appears,  ultimately  directed  his  prayer  to  Jefus  as  the  pro- 
per obje(St  of  this  a6i  of  religious  worfhip.  For  this  thing  (viz. 
the  thorn  in  his  flefh)  I  befought  the  Lord  thrice,  that  it 
might  depart  from  me.  And  he  faid,  ray  grace  is  fufficient  for 
thee  :  and  my  flrength  is  made  perfedl:  in  weaknefs.  Moft  glad- 
ly therefore  will  I  glory  in  my  infirmities,  that  the  power  of 
Chrill  may  reft  upon  me.  ^  Cor.  xii.  8." 9. 

We  find  it  made  the  diftinguifliing  chara6ler  of  Chriftians  as 
fuch,  that  they  are  thofe  who  call  upon  the  name  of  Chrift,  which 
includes  the  whole  of  religious  worfliip,  and  prayer  particularly 
as  a  leading  part  of  it.  Obferve  the  Apoftle's  defcripiion  of  them 
is,  that  they  "  call  upon  the  name  of  Jefus  Chrift  our  Lord." 
And  Annanias  fpeaking  to  Chrift  of  Saul's  commiflion  againft 
his  people  faid,  he  had  authority  from  the  chief  Priefts  to  bind 
all  that  call  on  thy  name.  A(51s  ix.  14.  And  as  foon  as  God 
by  his  grace  had  called  Paul  to  the  work  of  the  miniftry,  and 
when  he  a6lually  exercifed  that  fundion,  "  all  that  heard  him 
'^  were  amafed,  and  faid,  "  is  not  this  he  that  deftroyed  them, 
"  which  called  on  his  name  in  Jerufalem  ?"  And  to  ftiow  ftill  far- 
ther, that  Chrift  was  addrefled  in  prayer  in  the  fame  manner 
with  the  Father,  they  are  frequently  joined  together  iin  the  fame 
petitions,  without  the  leaft  appearance  of  a  higher  honor  given 
therein  to  one,  than  to  the  other.  Now  God  himfelf,  and  our 
Father,  and  our  Lord  Jefus  Chrift  dire6l  our  way  unto  you. 
I  Their,  iii.  11.  Many  inftances  of  this  joint  worfliip  of  the 
Father  and  Son,  in  a  way  of  prayer  for  grace,  mercy,  and  peace, 
are  to  be  found  at  the  beginning  and  clofe  of  moft  of  the  epiftles. 
And  fometimes  grace  is  aiked  abfolutely  froin  Chrift,  without 
any  notice  taken  of  the  Father.  The  prayer  of  ti.e -a  bole  church 
to  Chrift,  and  the  Apoftle's  prayer  to  him  for  tht«;,ftuits  up  the 
whole  canon  of  the  Scripture. — Surely  Qfays  Chrift)  I  ccme 
quickly.  Amen,  fays  tlie  church  even^^lo  con^e  Lord  Jefust, 
The  grace  of  our  Lord  J^fos  Chrift,  (fays  the  Apoftle)  be  with 
you  all.  Amen.  Wl-jat  can  more  exprefs  tbe  fauuincfs  np  this 
kind  of  worfliip,  which  is  oflered  to  the  Son,  with,  that  which  i.>3 
oftered  to  the  Father. 

Again,  Chrift  is  the  obje^  of  praife  equally  v.idr.hc  Father. 

this  text  is  as  mucli  Lord  JesuSf  au  it  is  poiliblc  for  either  G*"i<    » 
Littin.  tQ  exprcis  it. 


[     93     ] 

Are  they  not  joined  together  iji  thefe  acls  of  adoration  with  e<- 
qually  lofty  and  exalted  (trains  ?  I  beheld,  (fays  John)  and  I  heard 
the  voice  of  many  Angels  round  about  the  throne,  and  the  beafts 
and  the  elder;,  &c.^ 

Now  Superbus^  is  not  every  creature  here  reprefented  as  pav- 
ing this  folenin  lupreme  homage  equally  to  the  Lamb,  and  to 
the  Father  \  And  doth  not  this  evidently  exempt  Chrift  from 
being  a  mere  creature,  fmce  he,  together  with  the  Father,  is  the 
objeSh  and  not  the  off'cr  o^  this  adoration?  I  beheld. (fays  the 
fame  iafpired  penman)  and  io  a  great  multitude,  which  no  man 
could  number,  of  all  nations,  and  kindreds,  and  people  and 
tongues,  ftood  bei'ore  the  throne,  and  before  the  Lamb, — fay- 
ing, f.4ivati.on,  to  our  God,  which  fitteth  on  the  throne,  and  un- 
to the  Lamb.  Kev.  vii.  9,  lo.  Now  if  the  expreffions  in 
thefe  places  are  underftood  as  a6ls  of  the  moft  adoring  fupreme 
worilii*)  when  applied  to  tl>e  Father,  why  faould  they  not  be  fo 
underftood  when  applied  to  tl^^e  Son  I  Since  they  are  offered  to 
them  jointly  in  the  fam.e  breath,  and  in  the  fame  fublime  man- 
ner, without. any  appearance  of  different  degrees  of  regards  to 
them  refpe61ively.  When  thefe,  and  fuch  like  adis  of  adoration 
are  given  only  to  the  Father,  SGcinians  and  Arians  never  call  in 
queftion,  but  the  Father  is  the  proper  objeCl  of  thefe  i  and  why 
fliould  it.be  queftioned,  when  the  very  fame  are  oftentimes  gi- 
ven onl)  to  the  Son, without  raentioning  the  Father  at  all  ? 
Grow  in  grace,  and  in  the  knowledge  of  our  Lord  Jefus  Chrift  ; 
to  him  be  glory  both  now  and  forever.  Amen.f  And  "  to  him 
"  that  loved  us,  and  wafhed  us  from  our  fins  in  his  own  blood, 
'**  to  him  be  glory  and  dominion,  for  ever  and  ever.  Amen." 
Thefe  and  the  like  doxologies,  which  are  applied  to  Chrift,  are 
exa6lly  of  the  fame  ftrain,  and  in  the  very  fame  words,  with 
thofe  applied  to  the  Father.  Now  unto  God  and  our  Father,  be 
glory  for  ever  and  ever.  Amen.J  But  the  God  of  all; grace, 
who  hath  called  us  into  his  eternal  glory  by  Jefus  Chrift.— To 
him  be  glory,  and  dominion,  for  ever  and  ever.     Amen. 

Permit  me  Superbus^  to  offer  to  your  confideration  what  the 
author  of  the  Atbanasian  Creed  ^c,  offers  on  this  head, — ''  To 
"  worfliip  one  fapreme  God,  (fays-  he)  and  him  only,  does  not  pre- 
"  elude  God  from  a  right  to  appoint  an  inferior  worfliip  to  be 
*'  paid  to  a  perfon  in  the  capacity  of  a  Mediator  :  which  we 
**  find  to  be  a  plain  matter  of  fa6^  recorded  in  the  gofpejs." 

One.  would  imagine  that  our  author  hact  colIe6led  a  great  part 
of  the  New  Teftament  in  fupport  of  his  hypothefis  ;  but  let  the 
reader  perufe  thefe  Scriptures  never  fo  carefully,  he  will  (I  can 

"*Rev.  V.  II,  13,  13,  &c.     t^^  Pet,  ill  18/.    IPhil.  iv.  ^o. 


t     94     1 

iiillire  liiiii)  not  meet  with  one»  either  dire6tly  or  indirectly  to 
tsR^blifh  this  point,  which  he  has  the  effx'ontery  to  palm  upon  his 
incautious  reader,  as  an  article  beyond  alldiipute  authenticated 
by  the  Spirit  of  truth.  I  could  wifli  to  be  informed  where  in  all 
divine  revelation  any  fuch  pofition  can  be  found;  viz.  *'that 
*'  God  has  a  right  to  appoint  an  inferior  worfliip  to  be  paid  to  a 
*'  perfon  in  the  capacity  of  a  Mediator.'' — And  that  this  muft 
ibe  true  our  author  fpeaks  with  all  the  afTurance  of  an  oracle  ; 
*'  which  we  find  (fays  he)  to  be  a  plain  matter  of  fa6l  recorded 
*'  in  the  gofpels."  But  perhaps  you  will  reply  SuperbuSy  that  I 
am  not  doing  the  author  juftice  :  has  he  not  been  endeavoring 
all  along  to  introduce  the  word  of  God,  to  fupport  the  do61rine  of 
an  inferior  God;  why  fhould  we  now  be  blamed  to  fummon  in 
the  fame  evidence  in  fupport  of  an  inferior  lubordinate  worlTiip  ? 
But  might  it  not  without  any  impeachment  on  the  good  fenfe  of 
our  author  be  enquired,  what  are  the  things  eflcntially  re'quHite 
to  conftitute  an  inferior  God  ;  and  an  inferior  fubordinate  wor- 
fhip  ?  Might  it  b«  aiked  again,  whether  in  his  opinion  this  inferi- 
or God  is  really  and  elTentiaily  God?  If  he  anfwer  in  the  affir- 
mative ;  I  afk  again  what  divinity,  or  philolbphy  will  endure 
fuch  do61rTne  ?  If  this  fuppofed  inferior  God  be  not  truly  and 
eirenlially  God,  then  he  is  a  mere  creature  ;  for  there  is  no  me- 
dium between  thefe  two:  and  doth  not  the  Scripture&over  and 
over  aflure  us,  that  no  divine  honors  whatfoever  are  to  be  paid 
to  any  creature? 

While  we  are  difcourfing  upon  the  worfbip  and  nature  of  God 
y/ho  made  its,  we  are  certainly  treading  upon  holy  ground,  and 
consequently  (hould  take  good  heed  to  our  fteps,  and  walk  with' 
all  manner  of  holy  reverence  and  caution.  I  ib.all  fuppofe  then 
thai  our  author,  or  any  of  his  adherents,  enter  their  ciofet,  and 
thut  the  door  upon  them,  according  to  our  Lord's  dire6\ion,  and 
in  an  a6lof  religious  worfliip,  sddrefs  the  Saviour  of  fmners  in 
the  words  of  Peter,  *'  Lord  fave  me."  Again,  in  the  fame  religi- 
ous eiercife,  let  them  adopt  the  Publican's  prayer,  "  God  be  mcr- 
*•  ciful  to  methe  frnner.''  What  an  intermixture  and  confufion  of 
ideas  in  the  fame  duty.  That  Chrift  is  to  be  worfliipped  is  ac- 
knowledged, but.  care  mun;  be  taken  that  in  our  offering  him  the 
facrifice  of  prayer  and  praife,  that  wc  thus  v/orihip  an  inferior 
God,  with  inferior  worluip.  Even  the  Saints  in  glory  muft  be  to 
eternity  on  their  guar^,  that  when  th'ey  are  afcribing  falvation, 
power  and  glory  to  the  Lamb,  they  attribute  thefe  not  in  their 
full  latitude  and  extent,  but  in  a  limitted  manner  and  degree. 

Our  author  argues  ie  defence  of  inferior  Mediatorial  v/oriliip 
to  Chriil,  and  lays  a  great  ftrefs  upon  it,  from  his  appearance  on 
the  throne  under  the  charafler  of  a  Lamb.   Let  us  hear  bis  own 


[    95    ] 

words. — ^"  This  is  really  arguing  in  defiance  of  the  plain  do6lrine 
"  of  the  New  Teftament,  wherein  we  are  required  to  pay  abfo. 
*'  lute  fupreme  honor  and  worfliip  to  the  one  God  and  Father  of 
"  all,  and  inferior  or  Mediatorial  worfhip  to  the  one  Mediator 
"  Jefus  Chrift,  who  is  reprdfented  at  the  very  time  he  is  receiv- 
"  ing  the  greateft  honor  recorded  of  him  by  the  facred  writers, 
"  under  the  charadler  of  a  Lamb  that  was  (lain  ;  a  chara6ler  ab- 
*'  folutely  inconfiftent  with  the  notion  of  his  title  to  fupreme  ho- 
"  nor  and  worfliip."*  It  is  very  ftrange  to  find  our  author  fa 
peremptory  and  dogmatic,  v/ith  regard  to  the  New  Teftament 
command  to  pay  inferior  or  mediatorial  worfliip  to  Chrift :  God 
no  lefs  than  requires  us  fo  to  do.  I  am  furc  fuch  a  command  ij 
not  contained  in  the  moral  law;  for  there, we  are  pofitivel}^ pro- 
hibited from  acknowledging,  or  worfliippi ng  any  but  the  one  on- 
ly living,  and  true  God :  And  if  contained  in  the  New  Tefta- 
ment, I  own  I  never  found  it.  But  he  imagines,  the  appearance 
our  Lord  Jefus  makes  on  the  throne  as  a  flain  Lamb,  is  a  mofl; 
invincible  argument  to  prove  both  the  inferiority  of  his  nature, 
and  of  that  worOjip  which  is  to  be  given  him.  But  I  afk^  in 
what  other  form,  and  under  what  other  chara6ler  can  the  Son 
of  God  the  Saviour,  appear  in  the  midft  of  the  throne,  than  that 
of  a  Lamb?  Although  our  author  and  others,  fliould  improve 
this  aftonifliing  condefcenfion  to  his  diflir>nour  and  degradation  ; 
yet  thanks  be  to  God,  that  the  fame  God  who  was  "  manifefted 
"  in  the  flefti,"  and  feen  wearing  our  human  nature  her6  on  earth, 
hath  not  laid  it  afide,  now  when  he  is  on  the  throne  !  And  as  I 
already  told  you  Supcrbiis^  that  very  fame  divine,  and  ijifinitely 
glorious  perfon,  appearing  in  the  form  of  a  Lamb  ;  has  falvati- 
on,  honour  and  glory  afcribed  to  him,  as  well,  and  with  the  fame 
breath  as  to  the  Father.  As  an  inferior  God,  fo  inferior  and  me- 
diatorial worfliip,  is  a  do«5lrine  unknown  in  heaven:  I  wiQi  it  had 
never  been  heard  of  on  earth. 

But  Superbus^  it  is  not  eafy  todifcover  what  out  author  means 
by  mediatorial  worfliip.  Is  it  poiflble  to  define  it  ?  Is  it  religi- 
ous inferior  worfliip?  Doth  it  confift  in  conftituting  Chrift  the 
medium  of  worftiip  ;  or,  in  worfliipping  him  under  the  chara6ler 
of  Mediator?  Let  us  examiae  thefe  a  little  more  particul'irly. 
An  image  has  been  fometimes  thought  a  mediutn  of  woribip, 
when  God  is  fuppofed  to  be  worfliipped  by,  and  through  the  im- 
age ;  as  in  ths  inftancc  of  thi;  golden  calf,  and  the  calves  fet  up 
at  Dan  znd  BjibeL  Such  mediatoiiitlVorili'ip  as  this,  leaves 
very  little  honpur  to  the  medium  :  Ail  is  fuppofed  to  pafs  through 
to  the  ultimate  object.     Thus  the  Egyptians  in  worihipping  tht- 

^  Page  95. 


[    96     3 

facred  animals,  fuppofed  the  worftiip  to  pafs  to  the  deity  "whei'e- 
unto  the  animals  belonged.  Our  author  has  fome  exprefiions 
which  would  feem  to  look  this  way — "  It  being  declared  by  them, 
*'  (viz.  the  apoftles)  in  great  numbers  of  inftances,  that  th>  one 
*'  God  and  Father  of  all  is  the  only  fupreme  object  to  whom, 
"  or  to  whofe  ultimate  glory,  all  religious  worQiip  lliould  be  di- 
*'  reeled.'^—- "  Again,  (fays  he)  abfolute  fupreme  worfliip  aiad 
"  honour  are  due  to  the  perfon  of  the  Father,  as  the  one  fu- 
**  preme  God;  and  the  worfliip  of  Chrift  is  inferior  or  mediato- 
**  rial,  redounding  to  the  glory  of  God  the  Fatber,"*  I  will 
not  from  thefe  exprefiions  abfolutely  fay,  that  our  author  meant 
that  Chrift  is  to  be  confidered  in  no  other  point  of  view  than 
merely  as  the  medium  of  worfliip,  if  it  was  fo,  his  notion  of  medi- 
atorial worfliip  is  low  enough. 

Again, doth  our  author  mean  by  mediatorial  worfliip,  as  if  we 
were  to  pray  to  Chrift  only  to  pray  for  us  ?  Thus  Saints  and  An- 
gels are  prayed  to  by  the  Church  of  Rome,  in  order  that  they 
may  be  thwir  interceflbrs.  This  brings  the  Son  of  God  to  a  very 
low  ebb — he  can  give  nothing  to  us,  n©r  do  any  thing  for  us, 
but  only  afks  another  to  give,  and  do  what  we  want.  But  is 
there  any  warrant  to  pray  to  any  but  God  ?  How  diflionorable 
to  the  ever  blefled  Redeemer  tofuppofethat  hj^can  of  himfelf  do 
nothing  for  us  !  Has  he  not  declared  the  very* contrary. f  But 
we  need  not  be  at  any  great  lofs  to  find  out  our  auth.^r's  mean- 
ing, which  feems  to  be  this,  that  **•  Chrift  is  to  be  worfliipped 
*^  with  an  inferior  mediatorial  worfliip  redounding  to  the  glory 
*'  of  God  the  Father."  And  again,  adds  he,  **  the  one  God 
"  and  Father  of  all  is  the  only  fupreme  obje6l  to  whom,  or  to 
"  whoTe  ultimate  glory,  all  religious  worfliip  fliould  be  direcSled." 
Now  here  he  fuppofes,  that  Chrift  may  be  direftly  worfliipped, 
but  that  that  worfliip  redounds  to  the  glory  of  God  the  Father, 
through  him,  as  through  a  mediutn.  Now  might  notour  author 
be  alked,  whether  the  worfliip  that  he  fuppofes  may  be  paid  to 
Chrift,  is  fupreme,  or  ii>ferior  ?  He  has  anfwered  this  query  him- 
felf, by  plainly,  and  in  the  moft  peremptory  terms  declaring,  that 
fupreme  worfliip  is- not  his  due.  It  muft  then  be  inferior;  and  if 
fo,  I  maintain  that  it  can  never  pafs  on  to  the  fijpreme  obje6^ 
who  would  not  be  honored,  bur.  greatly  afFront^'d  with  inferior 
worfliip.  It  muft  therefore  reft  in  the  inferior  obje6l,  and  fo 
cannot  be  called  mediate,  but  ultimate  worfliip.  And  I  may 
juft  add- here,  (let  our  author  andliis  friends  fay  wbat  they  will) 
that  no  worfliip  of  a  creature^  fuppofmg  that  creature,  never  ^o 
highly  dignified,  can  termiiiate  in  the  Creator^  or  be  for  his  glc* 

*  pag.  px,  I  John  siv,  13,  14. 


[    97    1 

ly,  becaufe  he  has  abfolutdy  forbidden  all  creature-worfiiip  ; 
and  in  the  very  higheft  confideratron  of  Chrifl  in  the  opinion  of 
the  Arians^  he  is  but  a  Creature*  DotKnot  the  Scriptures  alw'ay 
fiippofe  that  all  our  religious  worlliip  terminates  in  the  obje^to 
"which  it  is  directed  ?  Is  it  not  evident^  that  all  image-worfhip, 
or  creature-worfliip,  terminates  in  the  image,  or  creature  t® 
which  it  is  dire6led  ?  When  the  Ifraelites  worfliipped  the  calf, 
they  offered  facrifices  to  an  idol,  not  to  God  ;  and  they  worfliip- 
ped the  molten  image,  not  Godwin  doing  it ;  however  they  might 
intend,  and  m^an  it  (as  certainly  they  did)  for  Jehovah.  They 
are  faid  to  have  "  forgot  God  their  Saviour,"  notwithflanding 
their  intention  to  remember  him  in  it ;  becaufe  it  was  not  re- 
membering him  in  a  manner  fuitable  to  his  commandment,  which 
was  to  offer  worfliip  to  God  only :  So  alfo  Jereboam  is  faid  to 
have  made  other  gods^  and  to  have  caft  God  behind  his  back,  not- 
withftanding  his  intention  to  terminate  all  the  worfhip in  the  true 
Jehovah.  Might  it  not  here  be  queried,  whether  paying  religi- 
ous woHhip  to  any  thing*  ijinotin  Scripture  ftile,  making  a  God 
of  it?  This  is  true  even  of  what  is  called  mediate,  or  relative 
worfhip :  e.  g,  in  the  cafe  of  the  golden  calf,  and  the  calves  of 
Dan  and  BetbeL 

What  then,  doth  our  author  afk,  is  the  refult  of  all  this  ?  Dotk 
not  the  worfhip  of  Chrirt  terminate  in  the  glory  of  God  the  Fa- 
ther? Admit  that  it  does  f o  :  Then  certainly  the  worlhipfof 
Chrift  isnotcreature-worfhip. 

For,  fince  all  vvorfliip  terminates  in  the  obje6l  to  which  it  is 
dire61:ed,  or  offered,  if  the  fame  a6l  of  worfhip  offered  to  Chrifl 
^terminates  in  God  the  Father;  then  the  cafe  is  plain  that  it  ter- 
minates m  botby  and  both  in  this  cafe  are  one  undivided  obje6l. 

I  may  juft  obferve  here  Superbus^  that  all  religious  worfliip  has 
an  immediate  refpe6l  to  the  divinity  of  the  perfon  to  be  worfliip- 
ped. That  mufl  be  prefuppofed  in  all  religious  worfhip  ;  other- 
wife  fuch  worfliip  muft  be  downright  idolatry.  This  foundation 
being  laid,  whatever  perfonal  chara6lers,  or  offices  we  confider 
the  perfon  worfhipped  under;  divine  gots  along  with  it.  Chrifl 
is  a  divine  Mediator,  a  divine  Priefl,  a  divine  Prophet,  and  a 
divine  King  ;  And  fo  our  worfhip  of  him  never  wants  its  proper 
obje6l,  Hever  move»s  from  its  proper  foundation,  but  remains  con- 
flantly  the  fame.  Our  confidering  the  Son  of  Qod  under  the 
chara6ler,  or  office  of  Mediator,  does  not  hinder  us  from  confi- 
dering him  as  God  at  the  fame  time  ;  (indeed,  ftri6liy  fpeaking, 
if  he  had  not  oq^w  God,  he  could  not  have  been  a  fit  Mediator) 
any  more  than'our  confidering  the  Father  as  King,  Judge,  Pre- 
fervci:,  hinders  us  frera  confidering 4aim  alfq  as  divine* 

R 


[    98    ] 

Ail  the  a6ts  and  offices  of  Chrift  relative  to  us,  are  only  fo 
tTrany  nianifeftations  of  his  goodnefs,  power,  vvifdom,  :ind  other 
attributes  ;  which  attributes  are  founded  in  his  divine  nature, 
^vhich  nature  is  common  to  the  Father  and  him:  Thus  all  our 
religious  yxknovvledgments  centre  and  terminate  in  one  and  the 
fame  divine  nature,  and  all  our  particular  a6\s  of  wordiip,  amount 
to  no  more  than  on^  v/orlliip,  one  divine  worQiip  belonging  equal- 
ly to  the  Father  and  Son. 

"  Philemon^  I  would  be  very  glad  if  you  covjld  inforra  me  of 
*'  the  praclife  of  the  Chriftian  church,  with  regard  to  the  article 
"  of  religious  worfhip,  for  the  three  firft  centuries  ?  Did  they 
*'  pay  divine  worfliip,  and  give  divine  honor,  to  Father,  Son, 
"  and  Holy  Ghoft,  as  three  co-equal,  and  co-eternal  perfons  ?'• 
^^Superbus^  lam  very  happy  to  think  that  I  am  able  to  fatisfy 
yoii  on  this  head ;  and  to  give  you  inconteftible  proofs,  that  the 
conftantpra6lifeof  the  church  in  that  period  was,  to  afcribe  all 
praife,  honor  and  glory  to  the  undivided  Trinity. 

The  brethren  of  Smyrna  conclude  their  epiftle  concerning  the 
martyrdom  of  Pa/yc^r/>,  in  thefe  words  :  Brethren  we  bid  you 
farewell,  adhering  to  the  precepts  and  gofpel  of  Jefus  Chrift  ; 
through  whom,  and  with  whom,  be  glory  and  honor,  to  God  the 
Father,  and  the  Holy  Ghoft. — Parallel  to  this,  is  that  in  the 
a6ls  of  /^«tfr/wjV  martyrdom  :  Glorifying  our  Lord  Jefus  Chrift  ; 
through  hira,  and  with. whom,  to  the  Father,  and  the  Holy  Ghoft, 
be  glory  and  power,  in  the  holy  church,  throughout  all  ages. — 
Amen.^  Nothing  can  be  more  exprefs  on  this  head  than  the 
following  paft'age  of  Gregory  Thaumaturgus — For  fo  I  believe, 
and  may  whofoever  is  my  friend  agree  with  me  to  worfliip  God 
the  Father,  God  the  Son,  God  the  Holy  Ghoft,  three  perfons, 
one  God-head,  not  divided  in  glory  and  honor,  and  eflence  and 
kingdom.f 

I  may  juft  obferve  to  you  here  Superbus^  that  the  chriftians 
^during  the  three  firft  centuries,  as  they  believed  that  in  the  unity 
of  the  God-head,  there  were  three  diftin6l  fubfiftences,  and  whilft 
they  worfliipped  thefe  three  divine  diftin6l  perfons  from  this 
principle  of  faith,  they  were  not  fo  careful  with  regard  to  the 
mode  of  expreflion  :  But  when  the  fubtletiesof  the  Arian  heresy 
had  fpread  a  very  dangerous  contagion  through  the  church,  and 
wrefted  fuch  general  expreffions,  which  were  ufed,  while  "  the 
'^  multitiide  of  believers  were  of  one  heart  and  of  one  foul,"  to 

^  See  Trapp's  Serm.  page  86. 

t  See  more  to  the  famepurpofe  in  the  Lord  BiQiop  of  London's  Let 
^4«Cendcd,  page  37 » 


[    99    ] 

that  pernicious  fcherae  of  divinity,  departing  from  the  orthodox 
fenfe  in  which  they  were  originally  intended,  and  framing  fuch 
new  modes  of  worlliip  as  to  fuit  their  hypothecs,  the  famous  coun- 
cil of  Nice  was  affembled  under  Constantine  to  remedy  this  grow- 
ing evil.  The  Fathers  in  that  council  declared  the  Catholic  doc- 
trine of  the  confubftantialit)"of  the  Son  with  the  Father  in  the 
moft  explicit  terms,  as  is  to  be  feen  in  the  Nicene  Cr^ed. 

The  queftion  which  was  then  agitated  with  fo  much  heat  and 
contention,  related  only  to  the  nature  of  the  Son.  In  that  mat- 
ter therefore  the  Nicene  Fathers  declared  themfelves  at  large, 
and  in  forae  fubfequent  councils  confirmed  and  ratified  what  they 
had  done.  Bat  with  regard  to  the  Holy  Ghoft,  they  only  brief- 
ly profeffed  their  beiitf  in  him,  as  not  thinking  it  needfi^.  to  en- 
.V  large  farther  upon  a  fubje6l  which  was  not  then  in  debate. 

But  it  was  not  long  until  the  Macedoriian^  or  pneuniatomacbiari: 
herefy  gave  the  church  the  fame  difturbance  upon  this  article^ 
as  the  Arian  had  done  upon  the  other.  Whereupon  another 
council  in  the  fame  century  was  held  at  Constantinople^  wherein 
the  Holy  Ghoil  was  declared  to  be  Lord  and  giver  of  life ^  'eoho 
proceedethfrcm  tbt  Fatter  and  the  Son^  who  together  is  worship- 
ped and  glorifitd ;  and  this  v/as  added  to  that  creed  or  confeflion 
of  faith,  v*'hich  the  Nicene  Fathers  had  drawn  up  before.  We 
are  by  no  means  to  imagine  as  our  adverfaries  alledge,  that  this 
was  the  firft  rife  of  fuch  <lo6lrines  being  held  in  the  church,  for 

though  theufe  offomen'*"'  wo>-J-  -        **        ^      \      '^  —^-^T'the 
2  ,  '-•  »vM5  louiia  iiccc"iiiy  Av- .... 

clearer  explication  of  the  primitive  faith,  and  to  guard  it  agarnH 

the  new  fubtleties  of  thofe  who  were  ftudying  to  pervert  it,  yet 

-j^hefe  councils  naver  afTumed  an  authority   to  alter  "  the  faith 

"which  was  once  delivered  to  the  faints,"  but  only  to  declare 

what  had  been  taught  from  the  beginning. 

'^  Philemon^  is  it  true  what  I  have  oftentimes  heard  afTerted, 
"  that  few  of  the  learned  and  impartial  Atbanasians,  from  the 
*'  very  xiays  of  their  founder,  till  fome  controverfial  writers  fuch 
"  as  Bp.  Bull,  Dr.  Grabe,  and  Dr.  Waterlajtd  ^tm^di  the  truth 
**  of  this  faa,  viz.  that  the  ^«/7-?z/ct;z^  Fathers  were  generally 
"  againft  the  Atbayiasian.^ud  for  the  Eusebi an ^o6Xrmts  ?"* 

Superbus^  it  would  be  a  moft  a  material  point  gained  if  it  could 
be  proven  \  y  the  Arians,  that  the  tenets  embraced  by  them  were 
handed  down  fuccelfively  from  the  Apoflles,  and  generally  err:- 
braced  by  the  Chriftian  church  until  they  caTie  to  be  found  fault 
with,  and  even  anathematized  by  that  hot-headed  innovator 
Atbanasiui  :  That  is,  if  they  could  prove  that  the  Apoftles,  agj 
the  Chriftian  church  for  the  three  firft  centuries  were  Arians 

*  See.  Mr.  Whifton^s  reply  to  the  Earl  of  Nottingham^  page  3. 


[       109       ] 

In  this  cafe  it  it  is  certainly  high  time  for  thofe  whom  we  call  the 
Orthodox  to  be  looking  about  them.  If  this  be  true,  the  Lord 
knows,  they  are  in  a  moft  horrid  miftake. 

In  order  to  find  out  whether  this  be  truth  or  not,  let  us  trace 
this  matter  down  from  the  firft  beginning  of  Arianism^  about  the 
year  319.  Audit  maybe  known  from  Alexander  Bifliop  of 
Alexandria^  what  opinion  the  Catholics  in  general  then  had  of 
the  novelty  of  the  Arian^  or  Eusebian"^  do6lrines. 

In  toe  year  321,  he  with  his  clergy,  in  their  circular  letter, 
repreients  the  Arians  as  fallen  into  a  great  apoftacy,  and  as  fore- 
runners oi  Antichrist,  Theyexcl:iim  rio^ci-nfl:  the  /fr/^w  dodlrines 
in  this  irilinner,  and  in  thwfe  words.  Whoever  heard  fuch  things 
liS  thefe  ?  Or  who,  that  now  hears  them,  is  not  aftoniflied  at 
them,  or  doss  not  ftop  his  ears  for  fear  of  polluting  his  ears  with  ' 
fuch  impurity  of  doclrine  ?  Who  that  hears  John  declaring  that 
"  in  the  beginning  was  the  word,"  does  not  condet;in  thofe  that 
fay  that  he  once  was  not  ?  In  the  conclufion  of  the  epiftle,  they 
compare  them  with  Hymaeus  and  Pbiletus^  &  the  traitor  Judas. 
And  they  anathematize  them  as  enemies  to  God,  andfubverters 
of  fouls.  Now  can  any  one  fuppofe  that  thefe  good  men  would 
aver  have  gone  thefe  lengths  in  their  eenfure,  liad  they  had  the 
leall  fufpicion,  that  the  Arian  do6lrines  were  at  all  agreeable  to 
the  faith  of  the  Ante-nicene  churches  ?f 

Two  years  after  this,  the  fame  Alexander  in  his  letter  to  Alex- 
ander of  Constantinople^  goes  on  in  the  ramC  'NTamith  of  seal 
againft  the  Arian  do6lrincs.  The  abettors  and  favorers  of  them 
he  ranks  with  the  Ebionites^  Artemonites^  and  Samosatenians 
(condemned  heretics)  brands  them  as  novelifts  of  late  appear-''^ 
ing,  as  men  that  thought  none  of  the  ancients  worthy  to  be  com- 
pared with  them,  pretending  to  be  the  only  wife  men  themfelves, 
and  to  be  inventors  of  do^rines  which  never  before  entered  into 
man's  head.  Little  did  this  man  imagine  that  the  Ante-nicene 
church  adopted  the  do6lrines  introduced  by  the  Arians, 

About  the  year  352,  Atba?iasius  wrote  his  epiftl^  concerning 
the  decrees  of  the  Nicenc  Council.  What  was  his  opinion  of  the 
Ante-nicene  church,  will  fufficienily  appear  from  this  onepaflage, 
which  runs  thus — We  give  yoa  demonflration  that  our  do6lrine 
bias  been  handed  down  to  us  from  Father  to  Father.  But  you, 
ye  revivers  of  Judaifm,  and  difciples  of  C^//>/&^j,  what  writers 
can  you  bring  to  father  your  tenets  ?  Not  a  man  can  you  name 

*  They  were  called  Fusebians  from  Eusebius  of  Nicomediay  ^nt  of 
the  chief  promoters  of  the  Arian  cuufe.  ^    •  ^ 

t  See  the  preface  to  Dr.  WaterlanJ's  fcconddefence^pag^e  1'*  . 


[  lel  ] 

©f  any  repute  for  fenfe  or  judgment— all  abh©r  you   excepting 
only  the  Devil,  who  has  alone  been  the  Father  of  fuch  an  apo-f- 

I  may  add  further  Superbus^  the  teftlmony  of  Epiphanhis  O'U 
this  head;  who  about  the  year  371  fays,  that  the  Apoftolical  faith 
continiied  pure  and  uncorrupted  'till  the  time  of  J;7WJ,vvho  di- 
vided the  church  ; — and  who  by  the  infligation  of  the  Dvvit^  and 
with  an  impudent  forehead  let  his  tongue  loofe  againfthis  Lord. 
So  little  did  he  imagine  that  Arianism  was  primitive  Chriftiani- 
ty.  He  farther  obferves,  that  had  it  not  been  for  the  fubtle 
pra6lices  of  Eudoxius^  Bilhop  of  Constantinople^  in  perverting 
and  corrupting  the  mod  pious  Emperor  Vakus.  the  very  vvoniea 
and  children,  and  all  that  had  been  in  any  tolerable  meafore  in- 
ilruiled  in  Chriniau  principles,  would  have  reproved  and  routed 
the  Arians^  as  blafphemers  and  murderers  Oi  their  Lord.  Giicii 
was  the  afTurance  the  Athanasia7is  thenhad,  that  their  faith  was 
the  fettled  and  (landing  do6lrine  01  the  primitive  churches,  all 
tlic  world  over,  till  the  time  of  Arius.^ 

My  diQ2t.vOnes'imus^  I  have  jull  to  inform  you.  that  I  had  fcarce- 
ly  finillied  the  laft  fentence,  when  Superbus  fainted  away  ;  and 
continued  for  fuch  a  length  of  time  in  that  ftate,  as  made  me  ap- 
prehenfive  that  he  had  indeed  paid  the  laft  debt  of  nature ;  no- 
thing elfe  was  judged  by  the  difconfolate  family.  Loth  was  the 
afFeiSionate  wife  to  part  with  the  object  of  her  afre6lions.  Faia 
would  Qie  have  recalled  (as  (he  imao^'M^cd)  tht  4cp^l^^^'i-^°^^»  ^  ' 
with  what  reluflance  did  the  tender  offspring  of  a  tender  heart- 
ed parent  yield  him  up,  who  was  their  prefent  conafort,  and  the 
hope  of  their  future  fupport.  But  alas  !  who  can  retain  the 
Spirit  winging  its  way  K)  another  world  ;  or  who  can  obtain  a 
difcharge  in  that  war  ?  However  for  the  prefent,  we  were  all 
difappointed,  agreeably  difappointed.  Enfeebled  nature  made 
one  ftruggle  more.  The  foulieemed  unwilling  to  leave  its  pre- 
fent habitation,  and  launch  into  unknown  regions.  He  opened 
his  eyes  once  more,  andfpeech  returning.  Ire  Toothed  the  griefs, 
and  comforted  the  hearts  of  his  difconfolate  weeping  family.— 
He  tendered  each  of  them  refpe<5lively  his  dyiag  advice.  Grace 
feemed  to  be  poured  into  his  lips.  Raifing  himfelf  on  his  piljow, 
he  took  an  affe<5lionate  farewell  of  all  prefent.  Holding  his 
wife  by  the  hand,  he  addreffed  her  in  the  following  terms. 

You,  the  dear  obje6l  of  my  affe6lions  I  mud  leave.     Thfe  u- 

nion  between  you  and  me  mullfliortly  be  diffolved".  You  will 
"  be  no  more  mine — I  will  be  no  more  yours.     Where  I  am  go- 

•  See  more  to  th?  fame  purpofe  in  the  preface  to  Dr.  "Watcrland's 
^  defence.  * 


[  :  loa    ] 


**  ing,  all  the  relations  by  which  we  {land  conne6ledto  one  ano- 
**  ther  in  this  worlds  fhall  only  be  remembered  as  waters  that 
"  fail,  I  leave  )'ou  under  a  burden  of  cares  ;  but  remember,  God, 
*'  the  Almighty  God,  defendeth  the  caufe  of  the  widow.'  Truft 
"  his  faithfulnefs  pledged  in  his  promife  ;  '"  let  your  widows 
"  truft  in  me."  Let  this  fupport  the  wife  of  my  bofoni,  and 
*'  the  objedl  of  my  tendereft  affe6li6ns.  What  more  could  you 
**  defire  than  the  promife  of  an  infallible  Jehovah.  Confidcr 
**  that  "he  is  not  a  man  that  he  fliould  lie;  nor  the  Son  of  man 
*^  tliat  he  fliould  repent.  Hath  he  faid  it  and  fliall  he  not  do  it, 
**  hath  he  fj^oken  it,  and  fliall  it  not  come  to  pafs?"  Let  this 
"  then  comfort  vouin  all  vour  fl;rait8  and  fupport  you  in  every 
''  difficulty." 

After  ihjs,  with  an  eye  of  the  moft  complacential  afFe6\ion  he 
looked  round  upon  his  children,  addreflinp;  them  in  the  foUov/ing 
terms  : — "  I  die  my  dear  children,  but  God,  theeverlafling  God, 
*'  and  Father  of  our  Lord  Jefus  Chrift,  v»'ill  be  v/itb.  you.  It  is 
*'  your  mercy,  it  is  my  prelent  comfort,  that  you  have  a  Father 
*•  in  Heaven,  which  lives  for  ever  and  ever.  You  have  I  often 
*'  dedicated  to  the  fatherly  care  and  protection  of  ibis  kind  and 
*'  generous  Parent.  You  are  no  more  mine — O  !  may  you  be 
*'  the  Lord's.  Seek  him  early,  and  ye  fliall  find  him.  When 
*'  fmners  would  entice  you  to  go  along  v/ith  them  into  the  paths 
"  of  immorality  and  vice,  tell  them  you  are  not,  you  dare  not 
'^  be  the  f^^l^y^';^^^  ^f  fir.*^'  tdltb^?^  '^^^  ^^^  children  of  the  living 
"  God,  and  him  you  will  ferve,  and  him  you  wiu  ob^y^  I  leave 
'*  you  my  dea^  children j  but  I  leave  you  on  the  paternal  care 
"  and  protedlion  of  that  God  before  whofe  tribunal  I  mufl:  in 
*'  a  few  moments  appear  :  Let  thefe  my  dying  words  have  tneir 
*'  due  influence  on  you  ;  a^nd  ()  1  may  the  blefllr'g  of  the  God  of 
'*  Jefliurun, '■'^d  t-.hc  bk'lirig  cF  y-'ur  dying  Father  rell  on  you 
*'   through  lif^." 

After  a  fliort  paufe  he  caftl^is  eyes  onme  who  was  fitting  clofe 
by  his  bed  flde,  full  of  the  inoft  pungent  grief,  and  fliretching  out 
his  hand,  he  faid,  "  Pbilemc-n,'^  here  the  tears  came  trickling 
down  his  pale  cheelcs  ;  this  £;;:ve  fome  relief,  and  added  new 
flrergth  to  more  than  over'airdened  nature.  Being  fuppqrted 
in  his  bed,  and  ordered  all  prefent  to  liften  attentively  to  what 
he  had  to  fay,  he  thus  began. 

"  My  dear  Philemon,  what  I  am  now  to  declare  needs  not  to 
*'  be  conftrued  as  the  effufions  of  a  weak  and  difturbed  imagina- 
**  tion,  but  as  the  words  of  truth  apd  ibbernefs.  I  blefs  God, 
*'  my  underl^anding  is  as  quick,  n^"  meraory  as  ftrong  as  ever.— 
"  To  know  that  we  are  mortal,  and  to  depart  out  of  this  mortal 
*'  ftate,  are,  I  And  yery  different  things.     When  our  breafts  are 


[     103     ] 

*^  full  of  milk,  and  our  bones  moiftened  with  marrow  ;  if  we  ad- 
*'  nut  the  thought  of  a  future  difTolution,  we  admit  it  rather  as 
"  an  intruding  gueft.  Seldom  do  we  ruminate  on  this  great 
"  truth  as  we  ought,  that  w^  are  morSaL  In  the  gaiety  of  our 
"  fpirits,  how  tranliently  do  we  think  upon  an  bereaffer.  It  ia 
"  not  the  happinefs  of  every  one  to  die  daily.  This  grim  mef- 
*'  fenger  has  now  a  hold  of  me  j  I  can  neither  plead  a  difcharge 
**  nor  a  delay.  All  sirgumcnts  would  be  of  no  avail  to  that  re- 
*'  lentlefs  tyrant.  I  die — in  a  fliort  time,  I  muft  depart  to  that 
**  place  from  whence  I  (hall  not  return  until  the  Heavens  be  no 
"  more.  I  muft  fay  to  corruption  thou  art  my  Father,  and  to 
"  the  worm  thou  art  my  fiftcr  and  brother.  Dreary  thought  I 
*'  And  if  it  was  not  for  the  joyful  profpe6l  of  a  blefled  immor- 
"  tality,  the  thought  would  be  entirely  infupportable.  I  blefs 
*'  God  that  I  can  in  fome  meafure  fay  with  Faul,  I  know  in 
"  whom  I  have  believed. 

"  Philemon^  I  blefs  that  kind  aufpicious  providence  that  fent 
"  you  my  way.  You  know  my  dear  friend,  that  the  current  of 
"  our  difputations  turned  upon  points  with  which  the  falvation 
*'  of  our  fouls  are  nearly,  and  neceflarily  connedled.  I  fpoke 
"  my  mind  without  referve  ;  and  I  fpoke  nothing  but  what 
*'  from  my^infancy  I  was  taught,  and  eagerly  imbibed.  Long 
"  did  my  mind  waver — fometimes  almoft  a  profylite  to  your 
"  principles  ;  no,  but  to  thefe  contained  in  the  oracles  of  the 
"  living  God.  At  other  times,  new  obje6lions  were  ftarted  to 
''■  my  mind  which  drove  me  back,  and  I  foon  loft  what  I  had 
'*  gained.  But  he  that  commanded  the  light  to  ftiine  out  of 
**  darknefs,  hath  fliined  into  my  benighted  mind,  and  hath  given 
"  me  an  underftanding  to  know  him  that  is  true.  He  hath  gi- 
*'  ven  me  his  Holy  Spirit,  as  the  Spirt  of  wifdom  and  revelation 
"  in  the  knowledge  of  Chrift. 

"  And  now  Pbi/emcn^  I  will,  if  your  time  and  my  llrength 
"  will  permit,  give  you  a  brief  fummary  of  my  faith  and  belief, 
"  thefincerity  of  which  I  think  you  cannot  difputc. — I  believe 
*'  that  there  are  three  perfons  in  the  one  undivided  God-head, 
*'  Father,  Son,  and  Holy  Ghoft,  equal  in  power  and  glory. — I 
'*  believe  that  none  but  one  who  is  poffefled  of  infinite  power, 
*'  could  have  expiated  our  fins, and  made  an  atonement  for  our 
''  fouls.  I  believe  therefore,  that  the  fecond  perfon  in  the  ever 
'^  bleffed  and  adorable  Trinity,  and  who  is  the  fupreme  God, 
''  equal  with  the  Father,  in  |he  fulnefs  of  time  affumed  our  hu- 
''  man  nature  into  a  perfohal  union  with  the  divine  ;  and  in  that 
''  human  nature,  lived  a  forrowful  life,  and  died  thecurfed  death 
''  of  the  crofs  ;  and  that  from  this  union  of  the  two  natures, 
**  flows  the  virtue  aod  efficacy  of  hi^death  as  a  r«nfo«ic  for  our 


[      104     ] 

fins. — I  believe  the  obedience  of  his  life  to  the  law  precept^ 
and  his  fufferings  unto  death  in  confequence  of  the  lav. 
threatening,  conftitute  that  righteoufnefs,  upon  the  footing  c^ 
which  1  nmft  ftand  juftified  before  the  impartial  tribunal  c' 
God. — I  believe  that  no  righteoufnefs  of  the  creature  will  b- 
pleadable  at  God's  bar  as  the  ground  of  our  acquittance  there 
On  this  head  I  utterly  and  forever  renounce  my  former  pha» 
rifaical  Creed  :  this  I  cordially  difclaim  and  for  ever  aban* 
don.  I  look  upon  all  my  moral  endowments  and  qualifies* 
tions  to  be  but  filthy  rags  ;  yea,  but  lofs  and  dung  for  the  ex-» 
cellency  of  the  knowledge  of  Jefus  Chrift  my  Lord.  I  be- 
lieve independent  of  Chrift's  atonement  and  fatisfa61:ion  in 
the  room  of  the  guilty,  no  flefti  living  can  be  juftified;  and  I 
am  p§rfuaded,  that  all  who  believe  in  him,  iliall  be  juftifi.ed 
from  all  things,  from  which  they  could  not  be  juftified  by  the 
law  of  Mofes. — I  believe  the  abfolute  neceffity  of  the  vica- 
rious death  of  the  Lord  of  glory,  in  order  for  pardon  and  ac- 
ceptance with  God;  and  that  all  ihofe  who  have  reached  the 
throne,  obtained  the  end  of  their  faith,  the  falvation  of  their 
fouls,  upon  the  footing  pf  his  atoning  righteoufnefs. — I  be- 
lieve that  thofe  who  lived  prior  to  his  incarnation  and  death, 
were  received  into  glory  by  virtue  of  their  faith  in  him  as  the 
future  Meffiah  ;  who  was  the  Lamb  (lain  from  the  foundation 
of  the  world — And  that  he  was  the  fum  and  fubftance  of  all 
the  promifes  under  the  Old,  as  well  as  under  the  New  Tefta- 
ment  difpenfation — That  he  was  the  fubftance  of  the  whole 
cerimonial  law  ;  and  that  the  Jews  had  the  gofpel  preached 
to  them  under  that  legal  difpenfation,  as  well  as  we  who  live' 
under  the  gofpel  economy,  although  vaftly  different  with  re- 
gard to  perfpicuity  and  evidence. — I  believe  alfo,  with  regard 
to  the  fecondperfon  of  the  ever  blefled  Trinity,  our  Lord  Je- 
fus Chrift,  that  he  is  the  centre  where  all  the  great  lines  of 
divine  revelation  do  meet — That  he  is  the  fum  and  fubftance 
of  all  gofpel  preaching;  and  that  to  preach  Jefus  and  him  cru- 
cified, as  the  great  ordinance  of  Heaven  for  the  falvation  of 
finners,  is  the  only  and  effe61ual  mean,  to  put  a  ftop  to  the 
progrefs  of  vice  and  immorality,  and  to  promote  the  interefts 
of  holinefs  among  gofpel  profeflfors — In  a  word,  that  to 
preach  Jefus,  and  his  Ticarious  propitiatory  -eath,  will  be 
found  in  the  iflue^to  be  the  only  grand  mean  to  promote  the 
glory  of  God,  humble  the  pride  of  human  nature,  and  promote 
piety  in  the  world. 

'*  I  believe  that  the  third  perfon  in  the  Holy  Trinity,  the 
Holy  Ghoft,  is  equal  with  the  Father  &  the  Son,  in  all  the  ef- 
fential  and  gbrious  perfe6lions  and  attributes  af  deity  ;  that 


I  105  J 

'*  he  is  equalty  the  objecl  of  our  religious  worfliip  and  fervices' 
"  with  the  Fathsr  and  Son. — I  believe,  that  in  the  economy  of 
"  man's  redemption,  he  is  that  diviae'agent  who  works  in  the 
"  hearts  of  finners,  and  begets  in  them  all  faving  gift%  and  gra- 
"  ces  ;  and  that  independent  of  his  gracious  fupernatural  agen- 
"  cy,  no  man  will  ever  be  convinced  of  fin,  or  converted  to  the 
*'  love  and  pradlice  of  holinefs.  I  am  perfuaded,  that  fooner 
"  can  the  Ethiopian  change  his  fkin,  and  the  leopard  his  fpots, 
**  than  men  who  are  accuftomed  to  doevil,  learn  to  do  well,  in-- 
"  dependent  of  his  all  gracious  operations  on  their  fouls. — I 
"  believe  that  moral  fuafion  is  entirely  incompetent  to  anfwer 
"  this  great  end. — I  am  perfuaded,  that  men,  along  with  their 
"  holinefs,  have  loft  all  power  and  ability  to  perform  any  a6liori 
"**  acceptable  in  the  eye  of  infinite  purity  j  and  that  although 
"  the  religious  a6lions  of  wicked  men  may  be,  as  to  the  matter 
"  of  them,  fuoh  as  the  law  requires,  yet  formerly  confidered 
"  they  are  but  fplendid  fins  in  the  fight  of  God. 

"  I  am  further  verily  perfuaded  that,  to  deny  a  Trinity  of 
"  perfons  in  the  one  undivided  God-head,  is  fubvcrfiv*e  of  the 
"  whole  fcherae  of  falvation  as  revealed  in  the  Scriptures. 
''  That  it  tends  in  tHe  ilfue  to  pour  the  greateft  contempt  on  th« 
"  grace  of  the  Father,  and  to  vilify  the  blood  of  the  3on,  in 
"  counting  it  a  common  thing  ;  and  that  alfo,  fuch  an  opinion 
*'  doth  defpite  the  Spirit  of  grace,  by  diverting  him  of  his  fu° 
**  preme  deity,  and  taking  thefe  offices  which  he  executes  in 
"  the  application  of  redemption  out  of  his  hand,  and  lodging 
''   them  in  the  hands  of  poor,  finful,   and  impotent  creatures. 

"  I  believe  the  abfolute  neceffity  of  faith  to  incereft  a  finner 
^*  in  Chrift's  atonement  and  fatisfa(5iion  ;  and  that  it  is  only 
'*  through  faith  in  his  blood,  that  we  come  to  be  a6lually  and 
^'  formally  pardoned.  I  am  perfuaded  that  this^-  grace  is  thfe  ■ 
*'  gift  of  God;  an  efFe6l  of  his  omnipotent  power:  and  that' 
*'  wherever  this  fupernatural  grace  is  implanted,  it  wfll  evi- 
*'  dence  its  genuine  and  faving  nature  by  its  fruits  ;  it  will  work 
'*  by  love,  purify  the  heart,  and  overcome  the  world.  In  a 
*'■  word,  its  genuine  tendency  will  be  to  lead  forward  the  belie- 
"  verin  the  privflifeof  univerfal  holinefs. ---And  I  am  alfo  per- 
"  fuaded,  that  there  is  no  man  living  that  will  lead  a  godly  irfe, 
*'  or  can  do  it,  bui;  a  genuine  believer  in  Jefus.    - 

•'  I  further  believe  in  the  abfolute  fovereignty  of  Gcd^^who 
"  may  do  without  any  impeachment  on  the  holinefs  and  juftice 
"  of  his  nature,in  the  armies  of  Heaven,  and  among  the  inha- 
"  bitants  of  this  lower  world,  what  he  fees  meet.  I  am  perfua- 
"  ded,  that  he  may  do  with,  by,  and  upon  his  creatures  what 
"  pleaieth  him  :  and  thatthe  fovereignty  of  diis  gr:ice  and  love 

S   ^ 


[     io6    ] 

'^  t*  finners,  runs    through  the   whole  fcheme  of  our  falvatioi^ 
'^  from  its  commencemeiU,  to  Its  final  confummation. 

^'  I  believe  the  abfolute  necellity  of  hollnefs  in  order  to  rend» 
"  er  us  meet  for  happinefs  ;  and  that  without  holinefs  nd 
''  man  Iliall  fee  the  Lord  ;  and  that  no  man  living  and  dying  h) 
*'  the  pra6lice  of  any  known  fin,  or  in  the  omiilibn  of  any  known 
*'  duty,  fliall  ever  fee  God-s  face  in  glory.  And  I  am  firmly 
'^  perfuaded,  that  without  faith  in  Chrift's  blood,  there  can  b(^ 
"  no  holinefs  of  heart  or  converfation  ;  that  his  blood  which  i'. 
"  the  meritorious  caufe  of  our  juftification,  is  alfo  the  meritori* 
"  ous  caufe  of  our  fan6lification.  I  believe  there  is  no  fchema 
''•  that  willfully  anfwer  the  end  to  promote  holinefs  and  virtue, 
*'  but  that  which  directs  the  fmner  immediately  to  that  blooil 
^*  which  cleanfeth  from  all  fin,  and  to  that  Holy  Spirit,  the  be- '' 
'^  ginner  and  promoter  of  all  genuine  holinefs  in  the  heart  of  a 
*'  believer. 

''  I  beli'eve  and  am  firmly  perfuaded,  tkat  all  true  believers 
*'  fliall  perfevere  unto  the  end,  and  in  the  end  obtain  the  falva- 
^  tion  of  their  fouls;  that  Chrift  fliall  never  lofe  one  of  thofe 
"  whom  the  Father  gave  him  to  be  faved  from  wrath,  through 
'*"  the  virtue  and  efficacy  of  his  all-atoning  obedience  and  death, 
^'  but  fliall  be  preferved  through  faith  unto  complete  and  eter- 
^^'  nal  redemption.'' 

After  ha vring  expreffed  himfelf  in  the  foregoing  manner,  he 
defired  to  be  laid  down  on  his  pillow,  which  was  accordingly 
done.  After  paufing  a  few  n:inutes,  I  afKed  him,  if  he  was  under 
any  dread  of  his  approaching  difiblution  ;  to  which  he  replisd^V 
*•'  no.  I  know  in  whom  I  have  belroved.  Infupportable  w^ouM 
'^  the  thoughts  of  my  entering  into  the  world  of  Spirits  be,  if  it 
"  was  not  for  this,  that  I  know  that  my  Redeemer  liveth." — I 
afked  him  again,  if  he  was  now  thoroughly  fenfible,  that  there 
is  more  requifite  to  beget  confidence  and  courage  in  a  dying 
hour,  and  fecure  a  happy  death,  thsn  the  obedience  and  right- 
eoufnefs  of  the  finful  crer^ture.  To  which  he  replied:  ""Ves 
*^  Pbile7non^  how  could  I  face  death  with  comfort,  or  appear  be- 
**  fore  God  with  fafety,  upon  the  footing  of  that  riglrtcoufnefs, 
*'  which  at  beft  is  as  filthy  rags.  I  thank  God  he  hath  effe6lual- 
'^  ly  broken  my  proud  heart,  and  hath  difcovered  to  me  a  rock 
"  upon  w^hich  I  may  build  with  fafety."  With  a  low  and  faul- 
tering  voice  he  addsrd, ''  i  have  waited  for  thy  falvation  O  Lord.'* 
*'  Though  I  walk  through  the  valley  and  fliadpw  of  death,  I  will 
*'  fear  none  evil."  '*  Lord  Jefus  receive  my  fpirit."  And  ha- 
ving thus  fpoken,  he  fell  aileep  in  the  Loixl. 


L    107    ] 

Farewel  my  de^ir  Oncnmus  :  that  you  may  die  the  death  of  the 
righteous,  and  that  your  laft  ead  may  be  like  his,  is,  and  ever  will 
be  the  moft  fervent  prayer  of 

PHILEMON. 


RECANTATION^ 


or    THE 

Baltimore  Deist, 

^  THE  late  oppofition  I  have  made  to  deism  in  the  Polemic  Hall^ 
has  anfwered  my  expe6lations  to  the  full.  It  has  caufed  the 
Chriftians  to  doubt,  enquire,  and  with  high  feafoned  fufpieion 
alk,  '*  Can  any  good  come  out  of  Gallilee  .^"  On  the  other  hand, 
it  half  caufed  the  open  and  avowed  deift  to  reprefent  me  as  one 
of  the  moft  hateful  and  abominable  pefts  ;  as  one  that  never  wafs, 
nor  never  will  be  ftable  in  any  caufe  ;  but  like  a  weather  cock, 
ever  changing  with  the  (hifting  breeze.  In  fliort,  one  in  whom 
no  dependence  can  be  placed,  in  any  fituation,  circumftance  or 
ftate  of  life. 

Had  this  ever,  been  my  difpofition,  I  fhould  have  kept  my  ex- 
cellent bufmefs  in  London,  and  at  this  time  been  as  I  then  was, 
dyer  and  calender  to  the  queen  and  princeffes  of  England;  but 
my  ftable  and  invincible  attachment  to  equal  rights  and  equal 
laws,  forbade  me  to  fhift  with  the  times,  but  rather  facrifice  nry 
all,  and  caft  myfelf  almoft  pennylefs  upon  a  foreign  fiiore.  Had 
I  not  done  this,  I  ftiould  have  been  a  mere  despicable  slave — -a 
wretch  that  did  not  deferve  exiftence,  who  for  a  little  vile,  con- 
taminating trafli,  nicknamed  wealth,  could  barter  his  integrity, 
join  with  defpotifm  againft  the  poor,  ai^d  bafely  betray  that  caufe 
for  which  a  thoufand  Sidneys  bled. 

But  my  moft  formidable  en-emies  are  amongft  thofe  deifts  who 
wear  the  Chriftian  m.aik  ;  for  they  can  vent  their  acrimonious 
fpleen  Vv'ith  double  the  eftecl,  becaiife  their  words  are  tipped 
with  apparent  fan6lity,  and  come  from  hearts  that  feem  to  feel 
a  decent  and  refpe61ful  zeal  for  the  Chriftian  caufe.  This  clafs 
of  men  are  aft'uredly  the  moft  infamous  that  have  exiftence. 
Some  of  them  were  fickle  enough,  as  well  as  I,  to  leave  their 


t    108    3 

Rative  land:  and  what  are  they  doing  her^  ?  I  v;ill  tell  you* 
In  private  they  are  republicans  ;  in  public  drinking  fuccefs  to 
the  caufe  of  kings  ;  in  private  they  are  deifts  ;  in  public  Chrif- 
tians  ;  and  frequently  at  church  humbly  watching  for  the  loaves 
and  filhes,  if  peradventure  there  fliould  be  a  few  to  fpare. 
From  fuch  {lability  as  this,  with  all  the  fincerity  of  my  foul  I 
pray  God  to  deliver  me. 

They  have  however  put  one  truth  in  circulation  about  me, 
and  fo  doing,  have  inadvertently  paid  Chriftianity  a  deferred 
compliment,  for  which  I  return  my  hearty  thanks.  Say  they, 
*'  whatever  bis pretensio7is  may  he^  he  is  no  Christian.^'*  To  this 
I  plead  guilty.  There  is  indeed,  a  wide  difference  between  be- 
ing a  Chriftian  in  fa(5t,  and  talking  about  Chriftianity  ;  but  this 
is  a  truth  they  have  as  yet  to  learn,  and  the  time  may  come, 
when  to  know  it,  will  only  ferve  to  agravate  remorfe,  feed  the 
flame  of  bitter  anguifh,  and  blow  refle6tion  into  an  inward  hell. 
Though  I  can  call  God  to  witnefs,  that  as  it  refpedls  hypocrify, 
I  am  guiltlefs,  yet  my  mind,  my  affe6lions,  ray  every  faculty, 
have  been  too  long  buried  in  the  rubbish  ofdeistical  delusion^  and 
fed  too  greedily  in  the  company  of  filthy  fvvine,  on  the  hulks  of 
Pagan  darknefs,  to  be  eafily  or  fpeedily  reftored,  fo  as  to  affume 
even  the  name  of  Chriftian.  'Tis  an  eafy  thing  to  fport  and 
play  upon  the  fmooth  furface  of  an  ebbing  tide,  till  we  have 
gone  beyond  our  depth,  andalmoft  out  of  light  of  land,  but  how 
to  return  with  fafety  is  always  exceedingly  difficult,  and  fomc- 
times,  alas,  impoftible. 

Others  make  a  neceffary  inquiry — How  say  they^  came  this 
man  so  suddenly  to  change  his  principles  ;  and  from  a  fierce  de- 
fender of  deism^  instantly  become  an  apparent  zealot  in  the  cause 
of  Christianity  ?  To  this  I  anfwer,  that  the  change  was  by  no 
means  fo  fudden  as  they  imagine  ;  for  I  had  doubts  long  before  I 
knev/  their  meaning,  and  when  I  did  I  kept  them  within  my  own 
breaft  ;  and  I  candidly  confefs  that  I  was  determined  not  to  part 
with  favorite  principles  on  flight  or  flimfy  proof;  efpecially  as 
I  faw  that  the  recantation  would  bring  upon  me  every  fpecies  of 
imputed  infamy  th'at  malice  could  invent  ;  but  doubt  fucceeded 
doubt,  and  circumftance  after  circumftance  occurred,  till  at  laft 
I  was  refolved  fully  and  freely  to  inveftigate  tlie  two  oppofite 
fyftenis,  and  bring  them  both  to  that  toucliftone  by  which  «U 
profeilions,  all  religions,  all  men  and  fyftems  muft  be  tried  and 
fully  proved,  viz.  "  By  their  fruits  ye  shall  kno-v  them*'''' 

The  refultof  my  inquiry  then,  take  as  follows  : — 

I.  That  I  never  faw,  heard  or  read  of  any  man,  woman  or 
child  that  was  reformed,  either  in  the  v/hole  or  in  part,  by  em- 
bracing the  principles  of  deifm> 


